L 


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Division    IBS'^fn 
Section     ^N8^V7 


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THE   PROPHECY    OF    ISAIAH. 


A.      PROPHECIES    OF    JUDOMENT.     I.-XXXV. 


1.    FIRST  CIRCLE.    PUBLIC   MINISTRY. 

,.-v.L 

II.    SECOND  CIRCLE.    PRIVATE  MINISTRY. 

,...-«v.L 

■  M.    THIRD  CIRCLE.    PUBLIC  MINI 

.TRY.     ,x.m.-x„v. 

1   Durlnfi  the  Relftn  of  Uxzlah. 

1.-V. 

1   The  Sltt.ns  of  Ihe  Prophei  and  Ms  Ctilldren 

VllI.'Xil. 

1.  Concerning  the  Chosen. 

XXVlll.-XIXlll. 

°*    1  Interlude.    The  Prophel'B  Appe«l. 

;:,! 

^      'i  he  iCm'!'""'* 

*i'i 

r  Jthovib'*  Call. 
«.  The  ludnmeM  ■ddoi»c*iJ. 

;!:S 

y    n.<  fiiul'E^mn..Dd 

.|:i 

^      The  Method  of  Judgmen' 

'"''•■        ,r;i 

torRtUotulw. 

IVl 

i   Thr  ini.Jireution  o(  the  Sign* 

ix-  e-iiV 

I,* The  Villon  orih«  Utter  Diy* 

l;;'."; 

JudtmenlooIarMl, 

I  s-u) 

ih.   I,,  .  ,i.niCDrruption»ndJudBmeni 

'Sn'il 

"2  si  6 

e    ThefomirgDd?ve.aoce 

V;'J 

{;■    ^W»l^.^■;W.lk^n  Light." 

II.  The  Burdens  of  Ihe  Nations.                          x 

UI.-UI1L 

Themanife«Faflure. 

'"'S^Ki'nr"""*'  "^"'^ 

'""'■■i 

3.  TbeReitoreticnoriacaci. 

"'■j-.! 

ThliJe":Inc°/fft,'lv«io 

'.I'.l 

^4S!!!! 

iil.  '4-iv-^^ 

A    l-LliMiT"  ^PP'"""*""- 

.i,  "J?. 

*    *i"  An^Unve.line  of  Weikoces 

"7v".J 

..  Ths  Prophecy. 

si? 

=11          ^"-'= 

3' J 

..  The  ancient  Prophecj.                                             x 

'.A^;;: 

0    An  UnvciliDEofStrcnKth. 

6i 

3   The  Woei  ol  Appllcitlon. 

t1 

(Interluite.    Krophct'a  Soliloquy-                                        xvii. 

1 ;  mfe't':p?l'fam';"o^' 

1          «:  jcU^^.'mmk.^.""   °™ 

""■S* 

The  Prophet's  Appeal.                               a  ao 

mil 

!i 

""^:?.^^:fljfy^J: 

'"'S 

=-  Purity, 

i 

^    J[..An«.ror|eWv^h, 

>5 

"wli "' " 

IL  Concerning  the  World. 

XXXlV      XXXV 

.    Jeru«OeD,. 

II.  During  the  Reltfns  of  Jolham  and  Aha 

K.     vl..  vIL 

'    ll    Ch""         Ml*'!"™' 

I'M 

1.  Univcra.l  J.idemenf 

"  '''^-^S'lr'""" 

w 

'■  rk?r.°'^>~ 

3 

,.  44".?!,Kp.V 

5-.; 

J   The  Voiciv 

gf,J 

Ul.  The  VUlon  of  Ibe  Dau  of  the  Lord.         xx 

V  -xxvll 

_^ 

«.  -n-pWIlIffiS.. 

1-3 

I    The  Jikthod'^v^elil  d 

'■     o    TheR«iBtiofJehov«h.                             ^v. 

Y    The  Hcstorndon  of\he  Vineytrd. 
J.  fhe  Coo»i,nimation.                                                 j^ 
«    The  Gathering. 
P    The  Worahip 

...  ..■■;) 

a.  The  Renewal  of  bpirilualE 
P   The  Restoration  of  maleria 

Blcsung.   '            rq 

1 

B.      HISTORICAL    IN'THRLUDE. 
XXX^X— XXXIX. 


C.      PROPHECIES     OV-    i^KACE.       XL.-LXVI. 


Iv.  The  Judgment  on  Sennacherib. 
I.  HCZEKIAH'S  SICKNESS. 


i  FOLLY. 
Tbe  Embassu  from  Babylon. 
.  The  Coming  of  Isalab. 


1.    THE  PURPOSE  OF  PEACE.             xl.    xlviiL 

II.    THE  PRINCE  OF  PEACE.          j 

Prologue. 

XL  Lit 

f.  Sustained  through  Suffering. 

,     TheMe  =  5ap«ofGf.d 

*"..  A^'loH'^i'scrvani. 

..  The  Prophet's  Commiaiion. 
I.  The  Prophet-.  Mrss.g,. 

J 

'Cl'jis'"'' 

1.  The  Majesiu  of  Jehovah. 

"'■"r^; 

3:  ml  ch"i™g"""' 

:  Manifesto  of  Jehovah. 


L  The  Messages  of  Jehovah. 


Lv.  The  Might  of  Jehovah.  xlvL,  ] 


!  PROGRAMME  OF  PEACE.    IvIlL-l 


II.  Singing  In  Triumph. 


.  The  Declarations  ot  Conditions. 


II.  The  Ultimate  Realisation. 


I.  The  Principle  of  Dlscrlmlaatlon.        ixUL-lxv. 


Epilogue. 


;Tbe  Mercu  of  Jehovab. 


*_Ji:iL'  22  191 


"TS 


THE 


ANALYZED  BIBLE 


BY  THE  .^EV. 

G.  CAMPBELL  MORGAN,  D.D. 


THE  PROPHECY  OF  ISAIAH 


VOLUME  II 


New  Tokk       Chicago       Toronto 

Fleming   H.   Revell   Company 

London  and  Edinbukgh 


'/CAL 


Copyright,  1910,  by 
FLEMING  H.  REVELL  COMPANY 


New  York:  158  Fifth  Avenue 
Chicago:  80  Wabash  Avenue 
Toronto :  25  Richmond  St.,  W. 
London:  21  Paternoster  Square 
Edinburgh:   100  Princes  Street 


PREFACE 

THE  Preface  to  this  volume  is  found  in  the 
chapter  on  Isaiah  in  Volume  II.  of  "  The 
Analyzed  Bible." 

Herein  we  proceed  at  once  to  the  more  de- 
tailed analysis  of  what  is  set  forth  in  bare 
outline  therein. 

Familiarity  with  that  outline  is  necessary 
to  the  study  of  this  book. 

G.  Campbell  Morgan. 


CONTENTS 

PROPHECIES  OF  PEACE 

PAGE 

THE  PUEPOSE  OF  PEACE  ....  15 

Prologue 15 

The  Burden 16 

The  Highway 17 

The  Commission 19 

The  Majesty  of  Jehovah      ...  23 

Essential 23 

By  Comparison 24 

Demonstrated 25 

The  Manifesto  of  Jehovah  ...  31 

The  Introductory  Challenge       .       .  31 
7 


8  Contents 

FAGB 

The  Central  Proclamation  ...  39 

The  Resultant  Appeal  ....  45 

The  Messages  OF  Jehovah      ...  49 

His  Perpetual  Purpose  for  His  People  49 

His  Present  Purpose  of  Deliverance  .  55 
His  Power  Compared  with  that  of 

Idols 61 

His  Declaration  of  Might    ...  67 

His  Charge  to  Cyrus    ....  71 

His  Ultimate  Purpose  for  Israel       .  77 
His   Purpose   for   the   Ends  of   the 

Earth 78 

The  Might  op  Jehovah  ....  83 

The  Fall  of  Babylon  Determined       .  83 

The  Fall  of  Babylon  Described  .       .  87 

The  Mercy  of  Jehovah  ....  93 

Jehovah's  Methods        ....  93 


Contents 


PAGE 

An  Illustration      .       .       .       . 

.     96 

Jehovah's  Purpose 

.     97 

Final  Word    .       .       .       . 

.     98 

THE  PRINCE  OF  PEACE      . 

.   101 

Sustained  through  Suffering 

.   101 

Jehovah's  Call 

.   101 

His  Servant's  Answer  . 

.   Ill 

Consecration  to  Suffering 

.   Ill 

The  Ministry  of  Suffering 

.   117 

The  Completion  of  Suffering 

.   127 

Singing  in  Triumph 

.   137 

The  Song  of  Assurance 

.   137 

The  Great  Appeal  . 

.   145 

The  Administration 

.   153 

The  Welcome  to  Strangers 

.   153 

The  Judgment  of  Evil 

.   157 

10 


Contents 


PAGE 

The  Kestoration  of  the  Contrite 

.   165 

The  Final  Word 

.   167 

THE  PROGRAMME  OF  PEACE    . 

.  171 

The  Declarations  of  Conditions  . 

.  171 

Moral  Requirements  Declared    . 

.   172 

Moral  Failure  Confessed 

.   177 

Moral  Victory  Won 

.   181 

The  Ultimate  Realization  . 

.   185 

Material  Prosperity 

.   185 

Spiritual  Realization    . 

.  191 

Vocational  Fulfilment  . 

.  197 

The  Principle  of  Discrimination 

.  203 

The  Pathway  of  Judgment  . 

.   204 

The  Prayer  of  Desire   . 

.  209 

The  Sifting  of  the  People    . 

.  215 

Contents  ,       11 

PAGE 

Epilogue 223 

The  Last  Message  to  the  Formalists  .  223 
The  Last  Message  to  the  Remnant  .  226 
The  Last  Message  to  the  World  .       .  227 


THE  PROPHECY  OF  ISAIAH 
VOL.  II. 


C.   PROPHECIES  OF   PEACE.  xl.-Ixvi. 

I.  THE  PURPOSE  OF  PEACE.  xl.-xlviii. 

PROLOGUE.  xl.  i-ii 

a.  THE  BURDEN.  1,2 

1.  The  Message  of  God.  i 

2.  The  Message  of  Comfort.  2 

a.   Warfare  accomplished. 

p.  Iniquity   pardoned. 

y.  Double  for  all  her  sins. 


THE  HIGHWAY. 

3-8 

I.  The  first  Voice. 

3-S 

a.  Prepare. 

3 

p.   The  Preparation. 

4 

y.  The  Result 

5 

Glory  revealed. 

All    Flesh    shall    see. 

Certainty. 

2.  The  second  Voice. 

6-8 

0.   The   Call  and  Response. 

6a 

p.  The  Message. 

6b-8 

Frailty    of   Opposition. 

6b-7 

Certainty. 

8 

THE  COMMISSION. 

9-1 1 

I.  The  Prophet's  Commision. 

9 

o.  Elevation.     "  Get    thee    up." 

p.  Proclamation.     "Lift  up  thy  voice.'' 

y.  The  Message.     "  Behold  your  God." 

2.  The  Prophet's  Message.  10,11 

a.  Jehovah.     The  Mighty   One.  ic 

p.  Jehovah.     The    Shepherd.  11 


ISAIAH 

C.   PROPHECIES  OF  PEACE 

We  now  commence  the  study  of  the  Prophe- 
cies of  Peace  which,  like  the  Prophecies  of 
Judgment,  fall  into  three  sections,  dealing  in 
turn  with  the  purpose  of  peace;  the  Prince  of 
peace;  and  the  programme  of  peace. 

I.  THE  PURPOSE  OF  PEACE 

In  declaring  the  purpose  of  peace  the 
prophet  first  uttered  a  foreword  of  explana- 
tion; and  then  dealt  successively  with  the 
majesty  of  Jehovah ;  the  manifesto  of  Jehovah ; 
the  messages  of  Jehovah;  the  might  of  Je- 
hovah; and  the  mercy  of  Jehovah. 

Prologue 

The  first  paragraph  constitutes  a  prologue 
to  the  whole  division.  This  prologue  opens 
with  a  declaration  which  indicates  the  burden 
of  all  that  is  to  follow;  describes  the  making 
of  a  highway  for  God ;  and  closes  with  a  com- 

15 


16  Isaiah 

mission  to  announce  the  good  tidings  to  Jeru- 
salem. 


a.   THE  BURDEN 

The  opening  words  of  this  section,  "  Comfort 
ye,  comfort  ye  My  people,"  reveal  the  burden  of 
all  that  is  to  follow  to  the  end  of  the  book.  As 
in  the  first  division  all  the  messages  were  based 
upon  the  fact  that  the  judgment  of  God  pro- 
ceeds to  peace,  so  in  this  third,  the  master- 
thought  is  that  of  the  establishment  of  peace 
by  the  processes  of  judgment.  The  supreme 
note  of  the  first  division  was  that  of  judgment. 
The  supreme  note  of  the  last  is  that  of  peace. 

It  is  important  here  that  we  should  recog- 
nize the  close  connection  of  these  opening 
words  with  the  closing  paragraph  of  the  first 
division.  As  we  have  seen,  the  second  division 
is  historic,  and  is  only  of  value  as  the  events 
chronicled  help  to  explain  the  reason  and 
method  of  the  prophetic  teaching.  In  the 
prophecies  of  judgment  the  final  outlook  was 
upon  world-wide  desolation,  followed  by  world- 
wide restoration.  The  last  words  of  that  sec- 
tion were,  "  Everlasting  joy  shall  be  upon  their 
heads :  they  shall  obtain  gladness  and  joy,  and 
sorrow  and  sighing  shall  flee  away."  The  first 
words  of  the  present  division  are,  "  Comfort 


Prophecies  of  Peace  17 

ye,  comfort  ye  My  people,  saith  your  God." 
The  connection  and  relation  is  self-evident. 

The  message  of  comfort  to  be  delivered  is 
first  summarized.  The  prophet  is  charged  to 
"  speak  comfortably,"  that  is  to  the  heart  of 
Jerusalem,  because  "  her  warfare,"  that  is  the 
long-continued  period  of  her  trouble,  "  is  ac- 
complished," "  her  iniquity  is  pardoned,"  and 
the  measure  of  her  chastisement  is  ended,  see- 
ing that  she  has  received  "  double  for  all  her 
sins." 

In  all  the  earlier  messages  the  dominant 
thought  was  that  the  purpose  of  judgment  is 
peace.  The  burden  of  this  last  division  is 
that  when  judgment  is  accomplished,  peace 
will  be  the  result. 

h.    THE  HIGHWAY 

In  figurative  language  the  prophet  then  de- 
scribed the  way  by  which  Jehovah  would  pro- 
ceed to  the  accomplishment  of  this  purpose. 
Two  voices  were  heard,  the  first  telling  of  the 
advent  of  Jehovah ;  and  the  second  announcing 
the  certainty  of  His  victory. 

1.  The  First  Voice 

The  first  voice  was  one  which  called  upon 
the  people  to  prepare  the  way  of  the  Lord. 


18  Isaiah 

This  involved  the  proclamatiou  of  His  advent. 
There  is  a  recognition  of  the  desolation  in  the 
use  of  the  words,  "  the  wilderness  "  and  "  the 
desert " ;  and  also  of  the  restoration  to  be 
accomplished  by  the  fact  that  the  Lord  is  to 
pass  through  the  wilderness,  and  find  in  the 
desert  a  highway  for  His  progress. 

A  description  of  the  preparation  necessary 
then  follows.  The  valleys  of  depression  are 
to  be  lifted ;  and  the  obstructing  mountains  and 
hills  are  to  be  lowered;  all  is  to  be  made 
straight  and  plain  for  the  progress  of  Jehovah. 
Without  entering  into  any  details,  the  prophet 
then  declared  what  the  coming  of  Jehovah 
would  mean.  His  glory  would  be  revealed, 
and  all  flesh  would  see.  The  absolute  cer- 
tainty of  these  things  lay  in  the  fact  that  the 
mouth  of  the  Lord  had  spoken  it. 

2.  The  Second  Voice 

The  second  voice  bade  the  prophet,  "  Cry," 
With  immediate  readiness  the  response  was  an 
inquiry  as  to  the  nature  of  the  proclamation, 
"  What  shall  I  cry?  "  The  answer  afllrmed 
the  frailty  of  humanity  against  the  power  of 
Jehovah  as  He  moves  forward  upon  the  high- 
way of  His  purpose.  Again  the  certainty  of 
His  overcoming  might  is  declared  to  be  that 


Prophecies  of  Peace  19 

"  the    word    of    our    God    shall    stand    for 
ever." 


C.   THE  COMMISSION 

The  final  movement  in  the  Prologue  is  one 
which  chronicles  the  fact  of  the  commission 
given  to  the  prophet,  and  of  his  obedience 
thereto.  Two  things  were  necessary  to  the 
declaration  of  the  message.  The  first  is  that 
the  messenger  should  ascend  the  high  moun- 
tain, that  is,  that  he  should  come  to  the  place 
of  vision.  The  second  is  that  with  strength, 
and  without  fear  he  should  deliver  his  mes- 
sage. 

The  whole  burden  of  the  message  was  then 
given  to  him  in  the  one  brief  and  inclusive 
declaration,  "  Behold,  your  God."  The  eyes 
of  the  people  had  all  too  long  been  fixed, 
either  upon  their  foes,  or  upon  their  own 
princes  and  rulers.  The  former  had  proved 
too  strong  for  the  latter.  The  latter  had  failed 
to  fulfil  their  duties  toward  God  and  toward 
His  people.  Therefore  the  supreme  and  in- 
clusive word  of  the  prophecy  of  hope  and  com-" 
fort  was,  "  Behold,  your  God." 

The  prophet  immediately  gave  utterance  to 
the  twofold  truth  concerning  Jehovah,  which 
in  subsequent  messages  he  would  explain  in 


20  Isaiah 

detail,  both  as  to  its  nature  and  its  method. 
The  first  declaration  is  concerning  Jehovah 
as  the  mighty  One,  Who  is  coming  for  active 
administration,  and  Whose  might  is  irresist- 
ible. The  second  is  concerning  Him  in  His 
Shepherd  character.  The  first  settles  the  ques- 
tion of  the  foes  who  will  be  unable  to  stand 
before  Him.  The  second  is  prophetic  of  the 
restoration  of  the  people  who  are  scattered 
and  wounded  through  the  failure  of  their 
rulers. 


i.  The  Majesty  of  Jehovah.  xl.  12-31 

a.  ESSENTIAL.  12-17 

1.  Might.  12 

o.  Perfect   Adjustment, 
p.  Perfect  Ease. 

2.  Wisdom.  13,  14 

o.   Without  Instruction. 
p.  Without  Advice. 

3.  Government.  15-17 

a.  The   Littleness   of   the   Great, 
fi.  The    Greatness   of   Jehovah. 

b.  BY  COMPARISON.  18-20 

1.  Comparison  Impossible.  18 

o.   Of   Persons.     To    Whom? 
/3.   Of  Ideas.     What  Likeness? 

2.  Illustrations.  19, 20 

a.  The  Image  of  Metal. 
/3.  The  Image  of  Wood. 

c.  DEMONSTRATED.  21-31 

1.  Creation.  21 

a.  From  the  Beginning. 
p.  From    the   Foundations. 

2.  Government.  22-26 


a.   On  Earth. 

22-24 

Enthroned  above. 

22a 

Encompassing. 

22b 

Actively  reigning. 

23.24 

p.  In   the  Heavens. 

25.  26 

The   Challenge. 

25 

The   Heavens. 

26 

Origin. 

Government. 

Strength. 

3.  Grace. 

27-31 

a.  Knowledge. 

Z7 

p.  Inherent  Strength. 

28 

y.  Strength  given. 

29-31 

The  Declaration. 

29 

The  Comparison. 

30 

The  Description. 

31 

Condition — "  They   that 

wait.' 

Experience — "Renew  their  Strenath." 

They    shall 

mount. 

They  shall 

run. 

They   shall 

walk. 

Prophecies  of  Peace  23 

i.  The  Majesty  of  Jehovah 

In  elaboration  of  his  declaration  of  Jehovah 
as  the  Mighty  One,  the  prophet  first  presented 
Him  in  His  majesty.  This  he  set  forth  as  to 
its  essential  nature;  by  comparison  with  false 
gods;  and  as  demonstrated  in  different  ways. 

a.    ESSENTIAL 

The  essential  majesty  of  Jehovah  is  revealed 
first  in  His  might.  This  is  seen  in  the  perfect 
adjustment  of  creation;  the  measured  waters, 
heaven  meted  out,  the  dust  comprehended, 
mountains  and  hills  weighed.  Every  phrase 
suggests  moreover,  the  perfect  ease  with  which 
Jehovah  accomplishes  these  things.  The 
whole  creation  is  seen  as  known,  ordered,  and 
upheld  by  the  might  of  Jehovah. 

It  is  revealed  also  in  the  fact  of  His  wisdom. 
This  is  stated  in  the  form  of  questions  which 
admit  of  no  answer  save  such  as  recognize  the 
fact  that  Jehovah  acts  without  instruction  and 
without  advice. 

This  essential  might  is  finally  demonstrated 
by  His  government  of  all  that  which,  in  un- 
aided wisdom  and  all-sufficient  might.  He  has 
created.  The  things  which  man  ever  thinks 
of  as  great — the  nations,  the  isles  of  the  sea, 


24  Isaiah 

the  mountains,  and  the  beasts — are  character- 
ized by  their  littleness  when  placed  in  com- 
parison with  Himself. 

h.   BY  COMPARISON 

In  view  of  this  manifestation  of  essential 
might,  the  prophet  then  suggested,  declined, 
and  proved  the '  impossibility  of,  comparison. 
The  whole  movement  of  the  prophetic  utter- 
ances was  aimed  at  recalling  the  people  from 
their  idolatry  to  the  recognition,  worship,  and 
service  of  Jehovah.  In  successive  deliverances 
the  comparison  between  idols  and  God  will 
be  wrought  out  in  fuller  detail.  It  is  now 
suggested  in  the  form  of  questions.  In  view 
of  the  essential  might,  wisdom,  and  govern- 
ment of  God  as  manifesting  His  majesty,  the 
inquiry  is  raised  as  to  who  can  be  likened  to 
Him;  or  what  idea,  apart  from  the  truth  con- 
cerning Himself,  can  be  placed  in  comparison 
with  Him.  To  the  mind  of  the  prophet  the 
question  is  enough  to  reveal  the  impossibility 
of  comparison. 

He  immediately  turned  however  to  the  illus- 
trations of  idolatry,  describing  the  image  of 
metal  which  the  workman  melts,  and  a  gold- 
smith covers  with  gold,  and  the  image  of  wood 
made  of  the  most  durable  tree.     These  are  the 


Prophecies  of  Peace  25 

work  of  men  who  are  desirous  of  gods  that 
will  last.  The  whole  of  their  effort  is  demon- 
stration of  this  desire ;  and  yet  as  the  prophet 
describes  their  activity,  their  failure  is  self- 
evident.  He  does  not  argue  the  impossibility 
of  comparison,  because  it  is  unnecessary  to  do 
so.  The  vision  of  the  majesty  of  Jehovah  in 
the  might  and  wisdom  of  His  creation,  and  in 
the  perfect  ease  of  His  government,  reveals 
the  unutterable  folly  of  any  attempt  to  sup- 
plant Him  by  the  feeble  work  of  men  who  them- 
selves are  as  nothing  when  compared  with 
Jehovah. 

C.   DEMONSTRATED 

Finally  the  prophet  showed  that  the  majesty 
of  Jehovah  is  demonstrated  in  creation;  in 
actual  government  on  earth  and  in  the 
heavens;  and  in  the  method  of  grace  with 
Israel. 

1.  Creation 

The  people  were  reminded  of  the  majesty 
of  Jehovah  in  creation  by  allusions  to  their 
own  sacred  writings  as  the  prophet  inquired  if 
they  had  not  known,  or  heard,  or  been  told 
the  story  of  beginnings,  and  of  the  foundations 


26  Isaiah 

of  the  earth.  To  accept  the  truth  of  the  decla- 
rations with  which  they  were  familiar  must 
be  to  recognize  the  superlative  and  incompa- 
rable majesty  of  Jehovah. 

2.  Government 

That  majesty  is  seen  moreover,  in  His  per- 
fect government.  He  sits  enthroned  above  the 
circle  of  the  earth,  and  in  His  presence  hu- 
manity is  infinitely  small.  The  whole  created 
order  He  encompasses  as  He  stretches  the 
heavens  around  the  earth  as  a  curtain,  and 
constitutes  them  a  tent  in  which  He  dwells 
Himself.  The  figure  is  one  of  striking  beauty 
and  suggestiveness.  By  it  the  prophet  calls 
attention  to  the  earth  and  the  encompassing 
firmament,  like  a  curtain  of  gauze,  as  the 
Hebrew  word  suggests ;  and  reminds  them  that 
within  that  curtain,  enwrapping  the  whole 
earth,  is  the  presence  of  Jehovah.  That  is  not 
His  final  and  only  dwelling-place.  It  is  but 
a  tent,  and  suggests  His  nearness  to  all  the 
earth  and  the  inhabitants  thereof.  This  God 
is  more  than  a  presence.  He  is  actively  reign- 
ing, and  within  that  activity  the  great  ones 
of  the  earth  are  completely  under  His  control, 
and  of  themselves,  as  apart  from  His  will, 
find  no  stability. 


Prophecies  of  Peace  27 

That  government  moreover,  extends  to  the 
heavens  which  like  a  curtain  form  His  tent 
of  nearness  to  the  affairs  of  earth.  Again 
challenging  men  as  to  whom  they  will  liken 
God,  he  bids  them  gaze  beyond  the  earth,  and 
into  the  wonders  of  the  heavens,  and  see  that 
these  also  have  their  origin  in  God;  that  His 
government  is  over  them ;  that  by  His  wisdom 
they  are  marshalled  as  an  army;  and  in  His 
strength  they  are  upheld  and  sustained. 

3.  Grace 

Finally  turning  to  the  people  in  direct  ad- 
dress, and  appealing  to  them  on  the  basis  of 
their  history,  the  prophet  demonstrated  the 
majesty  of  God  as  revealed  in  His  grace.  The 
darkness  of  the  circumstances  in  the  midst  of 
which  these  words  were  spoken,  and  the  failure 
of  their  vision,  had  led  them  to  an  unbelief 
which  declared  that  their  way  was  hid  from 
Jehovah,  and  their  Judgment  passed  away  from 
God.  In  the  light  of  the  truths  which  the 
prophet  had  been  re-enforcing  as  to  the  near- 
ness and  government  of  God,  he  inquired  as 
to  why  they  should  make  such  assertions. 

Did  they  not  know  His  inherent  strength, 
that  the  everlasting  One,  the  Creator,  was  in- 
capable of  fainting  or  of  weariness? 


28  Isaiah 

This  strength  moreover,  was  at  the  disposal 
of  those  in  need  of  it.  All  human  strength 
in  itself  inevitably  fails.  Even  the  youths  and 
the  young  men,  those  in  the  period  of  life 
characterized  by  buoyancy  and  ability,  must 
inevitably  faint  and  fail  and  fall.  Humanity 
rightly  related  to  God  cannot  so  fail.  The 
condition  of  strength  is  that  men  should  wait 
upon  the  Lord.  When  that  condition  is  ful- 
filled, even  though  there  is  a  fainting  and  a 
weariness,  there  is  also  a  renewal  of  strength. 
The  experience  of  such  renewal  the  prophet 
described  in  words  remarkably  chosen  and 
arranged  so  as  to  reveal  the  greatness  of  the 
strength  available  to  those  who  wait  upon  the 
Lord.  Whereas  we  might  be  inclined  to  think 
that  the  progress  of  ability  would  be  from 
walking  to  running,  and  from  running  to  fly- 
ing, the  prophet  commences  with  flight,  and 
then  speaks  of  running,  and  flnally  of  walking. 
Herein  he  recognizes  the  true  and  deepest  ex- 
perience of  human  need.  In  the  day  when  it 
is  possible  to  spread  the  wings  and  fly,  there 
is  less  consciousness  of  the  need  of  help  than 
in  the  day  of  running  upon  the  dusty  high- 
way ;  and  the  hour  when  man  is  most  conscioui 
of  the  need  of  help  is  that  in  which  he  can  no 
longer  spread  his  wings  in  flight,  or  hasten 
along  the  highway,  but  must  walk  patiently 


Prophecies  of  Peace  29 

and  persistently.  Yet  for  all  these  days  there 
is  strength  in  God.  In  the  day  of  flight,  those 
who  wait  upon  the  Lord  mount  as  eagles,  that 
is,  with  perfect  ease.  In  the  day  of  running, 
those  who  wait  upon  Him  are  able  to  continue 
without  weariness.  In  the  day  of  walking, 
they  are  able  to  walk  without  fainting. 

The  majesty  of  Jehovah  is  revealed  to  men 
by  the  grace  in  which  with  patience  He  suc- 
cours and  sustains  His  failing  and  fainting 
people,  even  more  than  by  the  splendour  of 
His  government  of  the  universe,  or  by  the 
awe-inspiring  wonder  of  His  creative  might 
and  wisdom. 


ii.  The  Manifesto  of  Jehovah.  xH.,  xIH. 

a.   THE  INTRODUCTORY  CHALLENGE.  xli. 

1.  The  Challenge  of  Jehovah  as  to  Cyrus,  xli.  1-7 

a.  The  Call  to  the  Peoples.  1 

p.   The  Challenge.  2-4 

The   Inquiries.      "Who?"      "Who?"       2a  &  4a 

The   Campaign  of   Cyrus.  2b,  3 

The  "  Who  "  as  Worker.  2b 

The  Victories  of  Cyrus.  3 

The  Answer.     "  I."  4b 

■y.   The  Confederacy.  S"7 

The    Fear.  5 

The   Confederacy.  6 

The  making  of   Gods.      (Cf.   xl.,    19,   20.)  7 

2.  The  Purpose  of  Peace  for  Israel.  8-20 

o.   Chosen  and  kept.  8-10 

The   Past.      Chosen.  8,  9a 

The   Present.      Not  cast  off.  gb 

The  Future.      "  I  am."      "  I  will."  10 

p.   Delivered   from  Foes.  11-14 

The    Discomfiture    of    Enemies.  11 

The   Experience   of   Israel.  12 

The  Secret.      "  I  will."  13,  14 

y.  Restored.  .  15-20 

To  Strength.  IS,  16 

To  Prosperity.  17-19 

To   Witness.  20 

3.  The  Challenge  repeated.  21-24 

a.    The  Call  to   the  Idols.  21,  22a 

|8.   The  Challenge.  22b,  23 

Explain  the  Past.  22b 

Foretell  the  Future.  22c,  23a 

Do    something!     Good  or   bad!  23b 

y.    The  Contempt.  24 
No   being. 
No  doing. 
The   Wickedness   of   the   Worshipper. 

4.  Jehovah's  Answer  to  His  own  Challenge.  25-29 

a.    The  Claim.  25 

p.   The   Comparison.  26,  27 

The  Inquiry.     "  Who?  "  26a 

The  Answer.  26b,  27 

"  There    is    none." 

"L" 

y.   The   Conclusion.  28,  29 

The  Silence  of  the  Gods.  28 

The  Vanity  of  Idolatry.  29 


Prophecies  of  Peace  31 

ii.  The  Manifesto  of  Jehovah 

Having  thus  announced  the  majesty  of  Je- 
hovah, the  prophet  proceeded  to  utter  His 
manifesto.  This  manifesto  falls  into  three 
parts.  The  first  consists  of  an  introductory 
challenge;  the  second  contains  the  central 
proclamation;  while  in  the  third  the  prophet 
utters  his  resultant  appeal. 

a.  the  introductory  challenge 

In  this  section  there  are  four  movements. 
In  the  first  Jehovah  challenges  the  people  as 
to  Cyrus;  in  the  second  He  declares  His  pur- 
pose of  peace  for  Israel;  in  the  third  He  re- 
peats His  challenge,  but  this  time  to  the  idols ; 
and  in  the  fourth  He  answers  His  own  chal- 
lenge. 

1.  The  Challenge  of  Jehovah  as  to  Cyrus 

Jehovah  calls  the  islands  and  the  people  to 
come  near  to  judgment,  that  is,  to  consider 
what  He  has  to  say. 

He  then  challenges  them  as  though  they  were 
living  in  the  midst  of  the  circumstances  which 
he  foretells.^     The  challenge  opens  and  closes 

^  It  may  be  as  well  for  the  writer  immediately  to  draw  the 
reader's  attentioa  to  the  fact  that  he  treats  these  prophecies  as 
predictions,  rather  than  as  meditations  after  the  events. 

The  fact  that  Isaiah  could  know  nothing  naturally,  or  by 


32  Isaiah 

with  the  question  "  Who?  "  Between  these  in- 
quiries, the  campaign  of  Cyrus  is  described. 
In  reading  the  paragraph  it  is  important  that 
we  should  observe  the  difference  between  the 
pronouns  when  they  refer  to  Cyrus,  and  when 
they  refer  to  Someone  Who  is  acting  behind 
and  through  Cyrus.  In  the  declaration,  "  He 
giveth  nations  before  him,  and  maketh  him 
rule  over  kings,"  both  these  persons  appear; 
the  "  He  "  having  reference  to  Someone  author- 
izing and  empowering  Cyrus ;  the  "  him  "  hav- 
ing reference  to  Cyrus  himself.  That  is  also 
true  in  the  next  declaration,  "  He  giveth  them 
as  dust  to  his  sword,  as  the  driven  stubble 
to  his  bow."     The  supreme  Person  is  described 

the  foresight  of  a  statesman,  of  the  events  he  described,  does 
not  for  a  moment  matter.     It  rather  adds  value  to  the  writing. 

Of  course  those  who  commence  by  denying  the  possibility 
of  prediction  must  discover  some  other  explanation  of  these 
writings.  Those,  on  the  other  hand,  who  believe  with  Peter 
that  men  spake  from  God  as  they  were  borne  along  ("  as  a  ship 
is  carried  and  caught  along  by  a  mighty  wind,"  Rotherham) 
into  the  distant  scenes,  have  no  such  difficulty. 

As  Dr.  Thirtle  points  out,  that  which  impressed  Cyrus, 
according  to  the  tradition  handed  down  by  Josephus,  was  the 
"  venerable  age  "  of  the  document  in  which  he  found  a  "  fore- 
cast of  the  offices  which  he  could  discharge,  and  these  asso- 
ciated with  his  very  name." 

Of  course  again,  if  prediction  is  per  se  impossible,  then 
Josephus'  tradition  is  discredited.  But  is  prediction  im- 
possible by  God  through  men  ?  If  not,  then  the  discrediting 
of  a  tradition  upon  an  unproven  hypothesis  does  not  prove 
the  tradition  to  be  uutrue. 


Prophecies  of  Peace  33 

by  the  first  pronoun  "  He  " ;  and  Cyrus  as  in- 
strument by  the  pronoun  "  his."  In  the  third 
part  of  the  declaration  the  singular  pronouns 
all  refer  to  Cyrus.  "  He  pursueth  them  and 
passeth  on  safely ;  even  by  a  way  that  he  had 
not  gone  with  his  feet."  Thus  Cyrus  is  seen 
passing  on  his  conquering  way,  and  that  way 
is  that  of  victory  over  new  territory.  The 
challenge  is  as  to  Who  is  acting  behind  Cyrus, 
and  using  him. 

The  answer  is  then  given,  "  I  the  Lord,  the 
first,  and  with  the  last,  I  am  He." 

In  the  presence  of  the  victorious  campaign 
of  Cyrus  the  peoples  will  be  filled  with  con- 
sternation, and  will  resort  to  methods  to  en- 
sure their  safety.  All  this  is  described.  The 
fear  of  the  peoples  is  first  set  forth,  then  the 
confederacy  by  which  they  Avill  encourage  each 
other  is  declared,  and  finally  a  picture  is  given 
of  the  making  of  new  gods,  evidently  with  the 
hope  that  they  will  deliver  the  people  from 
the  conquering  might  of  Cyrus.  Thus  in  the 
challenge  there  is  a  recognition  of  the  com- 
parison or  contrast  described  by  the  prophet 
when  he  was  dealing  with  the  majesty  of 
Jehovah.  He  is  seen  using  Cyrus,  while  men 
make  gods  to  deliver  them  from  Cyrus. 


34  Isaiah 

2.  The  Purpose  of  Peace  for  Israel 

In  immediate  contrast  with  the  i^icture  of 
the  troubled  peoples,  there  follows  a  declara- 
tion of  Jehovah's  purpose  of  peace  for  His  own 
people.  They  are  chosen  and  kept.  Looking 
back  they  are  seen  as  the  seed  of  Abraham,  the 
friend  of  God.  At  the  present  moment  in  spite 
of  all  their  troubles,  they  are  not  cast  away; 
and  the  promise  is  made  to  them  of  Jehovah's 
abiding  presence,  and  of  His  continued  activity 
on  their  behalf. 

This  activity  is  then  set  forth  in  the  declara- 
tion that  all  their  enemies  shall  suffer  dis- 
comfiture, and  that  Israel  seeking  for  their 
foes  shall  be  unable  to  find  them.  All  this  as 
the  result  of  Jehovah's  help. 

Finally  their  restoration  is  promised,  first 
to  that  strength  which  will  enable  them  to 
overcome  their  enemies ;  secondly  to  that  pros- 
perity which  is  expressed  under  the  figure  of 
material  well-being  and  fruitfulness ;  and 
finally  to  the  fulfilment  of  the  original  purpose 
for  which  the  nation  was  created,  that  namely 
of  witness  to  other  peoples  and  nations,  of 
the  power  and  government  of  Jehovah. 


Prophecies  of  Peace  35 

3.  The  Challenge  repeated 

Again  the  challenge  of  Jehovah  is  heard. 
In  the  previous  case  it  was  a  challenge  to  the 
people  as  to  who  was  God.  This  time  it  is  a 
challenge  to  the  false  gods,  and  calls  upon 
them  to  produce  proofs  of  their  intelligence 
and  ability.  They  are  asked  first  to  explain 
the  past;  and  then  to  foretell  the  future;  or 
finally  with  evident  satire,  to  do  something 
either  good  or  bad  which  may  make  an  im- 
pression. 

The  challenge  ends  with  a  word  of  supreme 
contempt,  which  declares  that  they  have  no 
being,  that  they  are  able  to  do  nothing;  and 
consequently  affirms  the  wickedness  of  those 
who  worship  them. 

4.  Jehovah's  Answer  to  His  own  Challenge 

The  last  movement  in  this  introductory 
challenge  is  one  in  which  Jehovah  answers  in 
detail  the  questions  asked.  In  the  first  place, 
speaking  of  the  future  as  present,  He  again 
definitely  declares  that  it  is  He  Who  has  raised 
up  Cyrus,  and  Who  has  ordered  his  victorious 
campaign. 

Having  made  this  claim,  the  comparison  be- 
tween the  false  gods  and  Jehovah  is  again 


86  Isaiah 

made  by  the  repetition  of  an  inquiry,  as  to  who 
had  declared  these  things  beforehand,  for  who- 
ever had  done  so  must  be  vindicated  by  the 
fulfilment  of  prediction.  Among  the  false 
gods  there  had  been  no  speech.  Jehovah  had 
declared,  and  had  given  to  Jerusalem  "  One 
that  bringeth  good  tidings." 

The  conclusion  of  the  introductory  move- 
ment is  that  of  the  declaration  of  the  silence 
of  the  gods,  and  consequently  of  the  vanity 
of  idolatry. 


h.  THE  CENTRAL  PROCLAMATION.  xlii.  1-9 

I.  The  Servant  of  Jehovah.  xlii.  1-4 

o.  His  Manifestation.  la 

Himself.     Servant  of  Jehovah. 
Upheld  by  Jehovah. 


Personal  relation  to  Jehovah. 

My 
My 

Elect. 
Delight. 

Equipment.     Anointed  by  Jehovah. 

The  Spirit  of  Jehovah, 

(S. 

His  Mission. 
Fulfilment  of  Israel's  Purpose. 
Judgment  to  Gentiles. 

lb 

y- 

His  Method. 
Grace. 

Quietness. 
Patience. 
Judgment.     (Cf.  Matt.  xii.  20.) 

2-3 

2-3a 

2 

3a 
3b 

8. 

Tel 

His  Might. 
Not  burn  Dimly. 
Not  be  Bruised. 
The  waiting  Isles. 

'tovah  and  His  Servant.  . 

4 
5-9 

a. 

Jehovah  Himself. 

5 

p. 

Jehovah  and  His  Servant. 
Called. 

Sustained.     Held  and  Kept. 
Appointed.     Given. 

6,7 

y- 

Jehovah  and  His  Glory. 
The  Claim. 
The  Evidence. 

8,9 
8 
9 

Prophecies  of  Peace  39 

h.    THE   CENTRAL   PROCLAMATION 

The  manifesto  now  presents  the  great  Serv- 
ant of  Jehovah.  In  the  introductory  challenge 
Jehovah  has  revealed  Himself  as  governing 
the  affairs  of  men,  as  He  has  claimed  that  even 
Cyrus  the  conqueror  acts  under  His  control; 
and  as  He  has  revealed  His  ideal  of  persistent 
purpose  for  Israel  as  His  chosen  servant.  The 
prophetic  vision  now  sees  that  government 
focussed  in  a  Person  Who  acts,  not  merely  as 
Cyrus  does,  under  the  compulsion  of  Jehovah, 
but  in  conscious  harmony  with  Him ;  and  Who 
unlike  Israel,  who  has  failed  and  necessitated 
the  action  of  the  Divine  patience,  never  fails, 
but  abides  the  perfect  instrument  of  the  Divine 
government,  both  in  grace  and  in  judgment. 

This  central  proclamation  falls  into  two 
parts.  The  first  focusses  attention  upon  the 
Servant  of  Jehovah ;  while  the  second  presents 
Jehovah  in  His  relationship  to  His  Servant. 

1.  The  Servant  of  JeJiovah 

The  proclamation  of  the  prophet  first  deals 
with  the  manifestation  of  One  Who  fulfils  the 
perfect  ideal  of  the  Servant.  In  Himself  He 
is  described  by  Jehovah  as  "  My  Servant,"  and 
is  seen  as  One  upheld  by  Jehovah. 


40  Isaiah 

In  His  personal  relation  to  Jehovah  He  is 
described  by  Jehovah  as  "  My  Chosen/'  and 
as  One  in  Whom  Jehovah  delights. 

His  equipment  for  service  is  described  by 
Jehovah  as  "  My  Spirit,"  and  that  Spirit  is  put 
upon  Him  by  Jehovah. 

His  mission  is  then  briefly  described  in  the 
words,  "  He  shall  bring  forth  judgment  to  the 
Gentiles."  While  the  statement  is  a  brief  one, 
it  is  full  of  suggestiveness  in  the  light  of  the 
history  of  Israel.  The  purpose  for  which 
Israel,  the  seed  of  Abraham,  was  chosen  and 
preserved,  was  that  of  blessing  to  the  other 
nations.  Where  Israel  had  failed,  the  ideal 
Servant  of  God  would  succeed.  "  He  shall 
bring  forth  judgment  to  the  Gentiles." 

The  proclamation  then  describes  the  method 
of  the  Servant  of  God.  The  citation  of  this 
passage  in  the  New  Testament  by  Matthew 
(xii.  20),  enables  us  to  understand  it  more 
perfectly.  In  the  accomplishment  of  the  pur- 
poses of  Jehovah,  His  Servant  has  first  a  mis- 
sion of  grace,  and  then  a  mission  of  judgment. 

The  mission  of  grace  will  be  characterized 
by  quietness  and  the  absence  of  all  the  things 
which  men  usually  associate  with  the  methods 
for  the  establishment  of  a  kingdom.  "  He 
shall  not  cry,  nor  lift  up,  nor  cause  His  voice 
to  be  heard  in  the  street."     Moreover,  during 


Prophecies  of  Peace  41 

the  time  of  such  operation  of  grace,  His  method 
will  be  that  of  patience  towards  His  enemies. 
"  A  bruised  reed  shall  He  not  break,  and  the 
smoking  flax  shall  He  not  quench."  The 
bruised  reed  is  the  emblem  of  weakness  weak- 
ened; and  the  smoking  flax  of  that  in  which 
the  principle  which  will  ultimately  destroy  it, 
is  already  at  work.  During  the  period  of  the 
mission  of  grace  the  Servant  of  God  will  not 
hasten  the  end  in  either  way ;  He  will  not  break 
the  bruised  reed,  nor  will  He  extinguish  the 
fire  which  is  already  destroying  the  flax.  He 
will  wait  i)atiently. 

Beyond  the  method  of  grace  there  will  be 
that  of  judgment.  The  prophetic  word  is, 
*'  He  shall  bring  forth  judgment  in  truth." 
In  Matthew's  quotation  of  the  prophecy,  he 
interprets  it  by  linking  this  declaration  con- 
cerning judgment  to  that  immediately  preced- 
ing it. 

"  A  bruised  reed  shall  He  not  break. 
And  smoking  flax  shall  He  not  quench. 
Till  He  send  forth  judgment  unto  victory  " ; 

thus  making  it  evident  that  in  the  hour  when 
His  method  becomes  that  of  judgment,  He  will 
break  the  bruised  reed,  and  quench  the  smok- 
ing flax. 


42  Isaiah 

Finally  He  declares  the  might  of  the  Servant 
of  Jehovah  in  words  which  put  Him  into  im- 
mediate contrast  with  the  enemies  with  whom 
during  His  mission  of  grace  He  is  patient,  but 
whom  He  will  finally  destroy  in  the  day  of 
His  judgment.  "  He  will  not  fail,"  that  is 
burn  dimly,  as  does  the  smoking  flax ;  "  nor 
be  discouraged,"  that  is  bruised  as  is  the  reed ; 
"  till  He  have  set  judgment  in  the  earth." 
And  just  as  in  dealing  with  the  majesty  of 
Jehovah  the  contrast  between  the  false  gods 
and  Jehovah  was  set  forth,  so  here  the  enemies 
of  the  Servant  of  Jehovah  are  revealed  in  their 
weakness  in  contrast  with  Him  in  His  might. 

2.  JeJiovah  and  His  Servant 

The  relation  between  Jehovah  and  His 
Servant  is  now  declared.  All  the  truth  dealt 
with  in  the  section  setting  forth  the  majesty 
of  Jehovah,  is  repeated  in  condensed  form  as 
He  is  declared  to  be  the  Creator  and  Sustainer 
of  the  heavens  and  the  earth ;  and  of  the  people. 

His  Servant  is  the  "  Called "  of  Jehovah. 
He  is  moreover  sustained  by  Him ;  and  finally 
He  is  appointed,  in  that  He  is  given  in  order  to 
the  blessing  of  the  nations.  His  work  amongst 
them  is  that  of  illumination  and  deliverance 
from  all  bondage. 


Prophecies  of  Peace  43 

The  proclamation  concerning  the  Servant 
ends  with  the  word  of  Jehovah  in  which  He 
declares  that  He  will  not  give  His  glory  to 
another,  nor  His  praise  to  graven  images. 
The  evidence  that  His  claim  to  glory  is  war- 
ranted is  found  in  the  fact  that  the  things  He 
declares  beforehand  come  to  pass. 


c.  THE  RESULTANT  APPEAL.  xlii.  10-25 

1.  The  Song  of  Confidence.  10-13 

o.  The  Whole  Earth.  10,  11 

p.  Glory  to  Jehovah.  12,  13 

2.  The  Purpose  of  Jehovah.  14-17 

a.   The  Passion.  14,  15 

Long  restrained  in  Patience.  14a 
Now   active   in   Power.  14b,  15 

/3.  The  Peace.  16,  17 

The  Succour  of  the  Needy.  16 

The  Confusion  of  Idolaters.  17 

3.  The  Prophet's  Appeal.  18-25 

a.  The  Failure  of  the  People.  18-22 
The  Appeal.  18 
The  Description.  19,  20 
Blind. 
Deaf. 
The   Purpose   of  the  Law.  21 
The  Effect  of  Disobedience.  22 
p.   The   Central   Appeal.  23 
•y.  The  Meaning  of  Jacob's  Suf- 
fering. 24,  25 
The  Punishment  of  Sin.  24,25a 
Yet  still  Unresponsive.  25b 


Prophecies  of  Peace  45 

C.   THE  RESULTANT  APPEAL 

The  manifesto  ends  with  a  section  which 
contains  first  a  song  of  confidence ;  secondly  a 
renewed  declaration  of  the  purpose  of  Je- 
hovah; and  finally  an  appeal  of  the  prophet 
to  his  people.  _, 

1.  The  Song  of  Confidence 

As  a  result  of  the  vision  of  the  Servant  of 
Jehovah,  and  of  His  relationship  to  Jehovah, 
the  prophet  immediately  broke  forth  into  a 
song  of  confidence,  in  which  he  called  upon  the 
whole  earth  to  give  glory  to  Jehovah.  His 
appeal  is  universal.  The  song  must  ascend 
from  the  end  of  the  earth,  and  all  must  take 
part  therein ;  both  such  as  go  down  to  the  sea, 
and  all  that  is  therein;  both  the  islands,  and 
those  who  dwell  thereon.  The  wilderness,  the 
cities,  and  the  villages  of  the  lands  beyond 
the  holy  land  are  to  join  in  the  anthem,  with 
the  inhabitants  of  Sela,  which  is  the  rock. 

The  song  is  to  be  that  which  ascribes  the 
glory  to  Jehovah,  and  the  reason  is  that  He 
is  going  forth  upon  a  campaign  in  which  He 
will  be  victorious  over  His  enemies. 


46  Isaiah 

2.  The  Purpose  of  Jehovah 

The  prophetic  word  now  changes  into  the 
actual  language  of  Jehovah  in  which,  speaking 
in  the  abiding  tense  of  His  own  existence,  He 
declares  that  His  passion,  long  restrained  in 
patience,  is  now  to  become  active  in  power. 
All  that  was  said  concerning  the  method  of 
the  Servant  of  God  is  now  spoken  by  God  as 
of  Himself.  He  has  long  time  holden  His 
peace,  been  still,  and  refrained  Himself  in  the 
method  of  grace  which  does  not  "  cry,  nor  lift 
up,  nor  cause  His  voice  to  be  heard  in  the 
street."  Now  the  method  will  change,  and 
He  will  cry  out,  He  will  gasp  and  pant,  will 
make  waste  mountains  and  hills,  and  will  pro- 
ceed, as  the  song  of  the  prophet  has  declared, 
as  a  mighty  man  for  the  establishment  of  judg- 
ment. 

The  issue  of  this  activity  of  His  passion 
will  be  the  establishment  of  peace.  The  needy 
will  find  succour ;  the  blind,  that  is  His  failing 
people,  will  yet  be  led  into  the  realization  of 
His  original  purpose;  and  this  succour  of  the 
needy  will  be  accompanied  by  the  confusion 
of  all  idolaters. 


Prophecies  of  Peace  47 

3.  The  Prophet's  Appeal 

Again  the  prophetic  note  changes  to  one  of 
direct  address  to  the  people.  The  people  deaf 
and  blind,  are  urged  to  hear  and  to  look. 
That  description  of  them  is  then  elaborated. 
They  are  blind  and  deaf  even  though  the 
Divine  purpose  for  them  is  that  they  should 
be  servant  and  messenger  of  God.  They  have 
seen,  and  yet  have  not  observed. 

The  law  had  been  given  for  righteousness' 
sake,  that  is  in  order  to  their  fulfilment  of 
purpose. 

But  because  of  their  disobedience  thereto, 
they  have  suffered,  and  have  become  a  people 
robbed  and  spoiled,  snared  in  holes,  hid  in 
prison  houses,  a  prey,  a  spoil. 

In  view  of  these  things  the  central  appeal 
is  then  made  in  the  form  of  a  question,  "  Who 
is  there  among  you  that  will  give  ear  to  this? 
that  will  hearken  and  hear  for  the  time  to 
come?  " 

The  manifesto  closes  with  a  word  about 
Jacob's  suffering.  All  that  which  he  has 
passed  through,  is  the  punishment  of  his  sin; 
and  in  spite  of  it  all,  he  remains  unresponsive. 


iii.  The  Messages  of  Jehovah.  xiiii.-xiv. 

a.   HIS  PERPETUAL  PURPOSE  FOR  HIS 

PEOPLE.  xliii.  1-13 

1.  His  Perpetual  Attitude.  1-7 

o.  Past  merging  into  Present.  1-4 

First  Movement.  1,  2 

"  I  have.  .  .  ." 

"  I  will.  .  .  ." 
Second  Movement.  3,  4 

"  I  have.  .  .  ." 

"I  will.   .  .  ." 
(8.  Present  assuring  the  Future.  S 

"  I  am.  .  .  ." 

"  I  will.  .  .  ." 
•y.  Future  depending  on  Past.  6,  7 

"  I  will.  ..." 

"  I   have.  .  .  ." 

2.  His  Present  Purpose.  8-13 

o.  Declared.     (Cf.  xlii.  18-23).  8 

p.  Challenge.     (Cf.  xli.  1  and  2i-23).  9 

y.  Salvation.  10-13 

The  original  Purpose.  10-12 

Israel  the  Instrument.  loa 

The  Testimony.  iob-12 

The  determined  Purpose.  13 

"  I  am.  .  .  ." 

"  I  will.  .  .  ." 


Prophecies  of  Peace  49 

iii.  The  Messages  of  Jehovah 

Following  the  manifesto,  we  have  a  series 
of  seven  messages  of  Jehovah,  each  introduced 
by  the  words  "  Thus  saith  Jehovah."  The 
burden  of  these  messages  is  that  of  the  purpose 
of  Jehovah  for  and  through  His  people.  They 
deal  with  His  perpetual  purpose  for  His  peo- 
ple; His  present  purpose  of  deliverance;  His 
power  in  contrast  with  that  of  idols;  His 
declaration  of  essential  might;  His  charge  to 
Cyrus;  His  ultimate  purpose  for  Israel;  and 
His  purpose  for  the  ends  of  the  earth. 

a.  HIS  perpetual  purpose  for  his  people 

This  message  is  intended  to  teach  the  un- 
changeableness  of  the  Divine  purpose,  and 
falls  into  two  parts;  the  first  of  which  deals 
with  the  fact  of  the  perpetual  attitude  of  Je- 
hovah; while  the  second  declares  His  present 
purpose  in  the  light  thereof. 

1.  His  perpetual  Attitude 

The  constancy  of  the  attitude  of  love  is 
affirmed  in  promises  which  gain  their  force 
from  the  fact  that  they  appeal  to  deliverances 
already  wrought.     Jehovah  first  calls  to  re- 


50  Isaiah 

membrance  the  things  of  the  past,  using  them 
as  illustrations  of  His  present  purpose.  Pass- 
ing through  waters  and  through  rivers,  walk- 
ing through  fire,  they  are  to  be  safe  as  they 
have  been  safe  under  similar  conditions.  As 
Egypt,  Ethiopia,  and  Seba  have  been  given 
as  the  price  of  the  ransom  of  Israel,  so  men 
will  still  be  given  for  their  sake,  and  peoples 
for  their  life.  Thus  the  past  is  revealed  as 
merging  into  the  present. 

Because  of  the  abiding  presence  of  Jehovah, 
it  is  affirmed  that  He  will  gather  His  scat- 
tered people  together;  thus  the  present  as- 
sures the  future. 

Then  the  promise  is  definitely  made  of  de- 
liverance determined  upon,  as  the  result  of 
which  the  north  must  give  up,  and  the  south 
must  not  keep  back;  and  all  this  because  of 
His  past  dealing  with  them,  which  is  summa- 
rized by  the  use  of  three  words,  "  I  have  cre- 
ated," "  I  have  formed,"  "  I  have  made  " — the 
first  suggesting  that  original  activity  of  God 
which  is  essential  causation;  the  second  that 
method  which,  as  in  the  case  of  the  potter 
with  the  clay,  is  that  of  sovereignty ;  the  third 
being  the  simplest  word  which  recognizes  the 
fact  that  the  instrument  is  the  result  of  the 
activity  of  Jehovah.  Thus  the  future  is  de- 
clared to  depend  upon  the  past. 


Prophecies  of  Peace  51 

2.  His  present  Purpose 

Jehovah  then  declared  that  His  immediate 
purpose  was  that  the  blind  people  who  yet 
have  eyes,  and  the  deaf  who  still  have  ears, 
should  be  brought  forth.  The  explanation  of 
this  figure  of  speech  is  found  In  the  prophet's 
appeal  at  the  close  of  the  manifesto,  in  which 
he  described  the  failure  of  the  people  of  God 
by  declaring  their  blindness  and  their  dulness 
of  hearing.  From  this  condition  it  was  the 
present  purpose  of  Jehovah  to  deliver  them, 
that  so  they  might  fulfil  His  original  purpose 
for  them. 

Again  the  nations  and  the  peoples  are  chal- 
lenged either  to  foretell  events  and  justify 
their  foretelling  by  witnesses,  or  else  to  ac- 
knowledge that  the  testimony  concerning  Je- 
hovah is  true.  This  challenge  is  a  reference 
to  the  first  movement  in  the  manifesto  of 
Jehovah  in  which  He  appealed  to  the  peoples 
and  the  idols  in  the  same  way. 

Having  thus  challenged  the  nations  and  peo- 
ples to  produce  their  witnesses,  Jehovah  pro- 
ceeded to  declare  that  His  people  are  His  wit- 
nesses and  His  servant.  The  truth  to  which 
they  were  to  bear  testimony  was  truth  con- 
cerning Himself.  In  order  to  do  this  it  was 
necessary  that  they  should  know  and  believe 


52  Isaiah 

Him.  Upon  the  basis  of  such  knowledge  they 
were  to  declare  that  He  is  the  only  God ;  more- 
over that  He  is  Jehovah,  and  that  beside  Him 
there  is  no  Saviour.  All  this  He  had  declared 
by  His  dealings  with  them,  and  therefore  they 
were  to  be  His  witnesses.  Therein  is  a  reve- 
lation of  His  original  purpose  for  His  people. 
Israel  was  intended  to  be  an  instrument  testi- 
fying to  truth  concerning  God. 

Finally,  notwithstanding  the  fact  that  Israel 
has  sadly  failed,  her  ultimate  deliverance  and 
fulfilment  of  vocation  as  witness  is  certain 
because  of  what  God  is,  and  of  what  He  is 
able  to  do.  The  message  ends  with  an  an- 
nouncement and  a  challenge,  "  I  will  work, 
and  who  shall  reverse  it?  "  This  declaration 
of  purpose  is  rendered  powerful  by  the  history 
of  His  dealings  with  His  people  from  the  be- 
ginning, and  by  the  fact  of  His  abiding  pres- 
ence with  them.  His  purpose  is  unchanged 
and  unchanging,  and  His  power  is  equal  to 
the  accomplishment  thereof. 


b.  HIS  PRESENT  PURPOSE  OF  DELIVERANCE    xliii.  14-xHv.  5 

1.  Destruction  of  Foes.  14-21 

o.   AMrmed.  14-17 

Jehovah  and  His  Purpose.  14 

Jehovah  Himself.  15 

Jehovah  and  His  Power.  16,  17 

/S.  Appeal  to  History.  18 

y.  Reaffirmed.  19-21 

2.  Appeal  to  Israel.  22-28 

a.  Their  Sin  described.  22-24 

Forgetfulness.  22 

Neglect.  23,  24a 

Injury.  24b 

^.  His  Pardon  promised.  25,  26 

y.  Their  Punishment  explained.  27,  28 

3.  The  Promise.  xHv.  i-s 

a.  The  outpoured  Spirit.  1-3 

Israel  and  Jehovah.  1.2a 

"  Fear  not."  2b 

The  Spirit.  3 

p.  The  Blessing  to  Israel.  4 

y.  The  Blessing  to  Others.  S 


Prophecies  of  Peace  55 

h.    HIS  PRESENT  PURPOSE  OF   DELIVERANCE 

The  second  message  takes  up  the  theme  at 
the  point  where  the  first  left  it,  and  describes 
in  greater  detail  Jehovah's  present  purpose 
of  deliverance.  It  consists  of  a  declaration 
concerning  the  destruction  of  their  foes;  an 
appeal  to  Israel;  and  a  promise. 

1.  Destruction  of  Foes 

Again  introducing  Himself  as  Jehovah,  the 
Redeemer,  the  Holy  One  of  Israel,  He  affirms 
His  determination  to  destroy  their  enemies. 
This  He  does  first  by  a  declaration  of  His 
activity,  and  an  affirmation  of  His  purpose. 
He  is  already  at  work,  for  He  has  sent  to 
Babylon,  and  His  purpose  is  the  capture  and 
discomfiture  of  the  people  thereof. 

Because  such  a  declaration  might  appear 
unlikely.  He  repeats  the  truth  concerning  Him- 
self that  He  is  Jehovah,  the  Holy  One  of 
Israel,  its  Creator,  and  its  King. 

To  this  word  of  self-revelation  He  adds  one 
which  reminds  them  of  His  power  as  it  had 
been  manifested  in  His  deliverance  of  His 
people  from  Egypt  when  He  made  a  way  in 
the  sea,  and  a  path  in  the  mighty  waters; 
when  He  brought  low  all  the  power  of  Egypt, 
utterly  destroying  it. 


56  Isaiah 

In  the  midst  of  this  declaration,  and  for  the 
encouragement  of  faith,  He  appealed  to  past 
history,  which  thej  were  in  danger  of  for- 
getting, or  were  failing  to  consider. 

The  things  of  the  past  are  to  be  superseded 
by  the  new,  which  things  are  illustrated  again 
by  historic  reference.  As  in  the  past  He  had 
made  a  way  in  the  wilderness,  and  given  them 
rivers  in  the  desert,  so  will  He  do  again ;  and 
all  in  order  that  His  chosen  people,  which 
He  had  formed  for  Himself,  may  set  forth  His 
praise. 

2.  Appeal  to  Israel 

The  second  movement  in  the  message  is  that 
of  an  appeal  to  Israel,  in  which  their  sin  is 
first  described.  It  was  first  the  sin  of  forget- 
fulness.  In  spite  of  all  His  purpose  for  them, 
and  deliverances  wrought  on  their  behalf,  they 
had  forgotten  Him,  and  had  been  weary  of 
Him. 

This  forgetfulness  had  expressed  itself  in 
neglect.  This  complaint  of  Jehovah  must  be 
considered  side  by  side  with  other  of  the  pro- 
phetic messages.  It  was  not  actually  true 
that  these  people  had  abandoned  the  outward 
observances  of  worship.  There  was  a  sense  in 
which  God  was  weary  of  their  oblations  and 


Prophecies  of  Peace  57 

their  sacrifices.  The  neglect  lay  deeper,  and 
consisted  in  the  fact  that  their  offerings  were 
those  of  mechanical  observance,  rather  than 
the  gifts  of  loving  adoration  and  service. 

The  final  note  of  their  sin  was  that  by  sin- 
ning they  had  inflicted  injury  upon  God,  mak- 
ing Him  to  serve,  and  wearying  Him  with  their 
iniquities. 

Having  described  the  sin,  in  words  full  of 
grace,  He  uttered  the  declaration  of  His  par- 
don, and  called  them  to  dealing  with  Himself, 
in  order  to  their  own  justification.  There  is 
the  most  intimate  relationship  between  the 
declarations  "  Thou  hast  made  Me  to  serve 
with  thy  sins.  .  .  .,"  and  "  I  even  I,  am  He 
that  blotteth  out  thy  transgressions  for  Mine 
own  sake ;  .  .  .  let  us  plead  together  .  .  .  that 
thou  mayest  be  justified,"  While  sin  inflicts 
injury  upon  God,  the  grace  that  consents  to 
bear  the  injury  makes  possible  the  provision 
of  pardon  for  the  sinner,  and  opens  the  way 
for  that  dealing  with  God  whereby  the  sinner 
may  be  justified. 

The  last  word  of  the  appeal  is  one  which 
explains  their  punishment.  All  the  evil  which 
has  happened  to  them,  in  which  Jacob  has  been 
made  a  curse,  and  Israel  a  reviling,  is  the 
result  of  their  sin  against  Him. 


58  Isaiah 

3.  The  Promise 

The  final  movement  in  the  message  is  that 
of  a  gracious  promise  of  the  outpouring  of 
the  Spirit  of  God,  and  a  description  of  the 
blessing  and  the  refreshment  and  renewal 
which  shall  come  to  Israel,  and  the  consequent 
influence  which  will  be  exerted  upon  other 
people. 

Jehovah  first  reminds  them  of  the  relation- 
ship existing  between  His  people  and  Him- 
self. He  speaks  of  Jacob  as  His  servant,  of 
Israel  as  His  chosen;  again  declaring  that 
Israel  owes  its  existence  to  Him,  and  that  He 
will  still  help.  Upon  the  basis  of  this  rela- 
tionship He  utters  the  great  "  Fear  not,"  and 
proceeds  to  declare  His  purpose  of  blessing; 
first  under  the  figure  of  water,  and  of  streams 
upon  the  thirsty  land,  and  upon  the  dry 
ground;  and  then  definitely  in  the  promise 
of  His  Spirit  upon  the  people  of  His  love. 
As  the  grass  springs  when  the  rains  fall,  and 
as  the  willows  grow  by  the  water-courses, 
so  will  His  people  prosper  and  flourish 
as  the  result  of  the  outpouring  of  His 
Spirit. 

As  the  result  of  this  renewal  of  His  own 
people,  blessing  will  flow  to  others.  The  reve- 
lation of  Jehovah  through  the  prosperity  of 


Prophecies  of  Peace  59 

His  people  will  constrain  others  to  submission 
to  Him,  who  in  turn  will  bear  His  name,  and 
share  their  privileges;  all  of  which  is  accord- 
ing to  His  first  and  perpetual  purpose  for 
them,  and  through  them  for  the  world. 


HIS  POWER  COMPARED  WITH  THAT  OF  IDOLS.    xHv.  6-23 

1.  Jehovah  the  only  God.  6-8 

a.  First  and  Last.  6 

p.  Knowing  and  Declaring.  7 

y.  The  Appeal.  8 

2.  The  Folly  of  Idolatry.  9-20 

o.  The  Makers — Vanity.  9a 

/S.  The  Idols — Unprofitable.  gh,  10 

y.  The  Process.  11-20 

The  Manufacture.  11-13 

The  Material.  14-17 

The  Madness.  18-20 

3.  The  Appeal  to  Israel.  21-23 

a.  Remember.  21 

/S.  Return.  22 

y.  The  Song  of  Redemption.  23 


Prophecies  of  Peace  61 

C.   HIS  POWER  COMPARED  WITH   THAT  OP  IDOLS 

The  third  message  is  one  in  which  Jehovah 
compares  His  power  with  that  of  idols.  It 
falls  into  three  parts.  The  first  is  a  declara- 
tion that  Jehovah  is  the  only  God ;  the  second 
sets  forth  the  folly  of  idolatry ;  while  the  third 
is  again  an  appeal  to  Israel. 

1.  Jehovah  the  only  God 

Re-aflfirming  His  relation  to  His  people  as 
King  and  Redeemer,  Jehovah  declares  Him- 
self to  be  the  last,  and  that  beside  Him  there 
is  no  God. 

These  facts  are  demonstrated  as  He  is  seen 
knowing,  declaring,  and  appointing;  in  all  of 
which  He  is  alone,  having  neither  rival  nor 
competitor. 

Because  these  things  are  so,  the  people  are 
appealed  to,  not  to  fear.  They  themselves 
are  the  witnesses  of  the  truth  of  the  declara- 
tions. 

2.  The  Folly  of  Idolatry 

Then  follows  a  remarkable  passage  setting 
forth  the  folly  of  idolatry.  The  people  who 
make  a  graven  image  are  themselves  vanity  or 
confusion. 


62  Isaiah 

Their  work  is  unprofitable,  and  they,  as 
the  witnesses  of  their  gods,  are  blind  and 
ignorant ;  and  therefore  are  not  ashamed.  At- 
tention is  fastened  upon  the  unutterable  folly 
of  the  image-maker  by  the  question,  "  Who 
hath  fashioned  a  god,  or  molten  a  graven 
image  that  is  profitable  for  nothing?  "  The 
emphasis  of  the  question  is  on  this  first  word 
"  who."  The  vision  of  the  unprofitable  idol 
is  in  itself  a  revelation  of  the  vanity  of  the 
idol-maker. 

With  fine  satire  the  whole  process  of  the 
making  of  an  idol  is  then  described.  Catch- 
ing up  the  thought  suggested  by  the  inquiry 
"  Who,"  it  is  declared  that  of  such  an  one  even 
his  fellows  shall  be  ashamed. 

In  demonstration  of  this,  the  process  of  the 
making  is  described.  Men  put  their  strength 
into  the  fashioning  of  an  idol  of  metal,  and 
as  the  result  of  the  exercise  of  strength,  they 
become  hungry,  and  strength  fails,  but  there 
is  none  to  feed.  Others  work  in  wood,  making 
gods  with  their  own  tools  after  the  likeness 
of  a  man,  whose  only  ability,  when  made,  is 
that  of  remaining  in  the  house.  These  gods 
of  wood  are  made  out  of  the  chosen  trees 
of  the  forest.  The  process  of  the  nourishing 
and  choosing  of  the  tree  is  described,  and  the 
satire  of  the  description  consists  in  the  fact 


Prophecies  of  Peace  63 

that  the  making  of  a  god  is  the  last  activity. 
Of  the  tree,  man  makes  a  fire  to  warm  himself 
and  to  roast  his  meat,  and  when  his  own  needs 
have  been  supplied  by  his  own  activity,  with 
what  remains  of  the  tree  he  makes  a  god  which 
he  worships,  and  asks  it  to  deliver  him. 

The  madness  of  it  all  is  that  idol-makers 
are  so  blind  that  they  are  not  conscious  of 
the  folly  of  their  procedure.  This  blindness 
is  the  most  appalling  nemesis  of  idolatry. 

The  contrast  between  Jehovah,  the  first  and 
the  last,  knowing,  declaring,  appointing;  and 
the  idols  made  by  men,  unable  to  help  men, 
is  graphic. 

3.  The  Appeal  to  Israel 

The  message  ends  with  an  appeal  to  Israel 
to  remember.  The  appeal  is  based  first  upon 
the  fact  of  the  relationship  of  Israel  to  God; 
and  secondly  upon  the  fact  that  God  has  not 
forgotten  Israel. 

The  second  word  of  appeal  is  introduced  by 
the  declaration  of  grace,  that  Jehovah  has 
blotted  out  transgressions  and  sins,  and  urges 
His  people  to  return  to  Him,  because  He  has 
redeemed  them. 

The  final  note  is  that  of  the  song  of  re- 
demption.    The  heavens  and  the  earth,  the 


64         '  Isaiah 

mountains,  the  forest,  and  every  tree  are  called 
to  the  exercise  of  praise  because  Jehovah  hath 
redeemed  Jacob,  and  will  glorify  Himself  in 
Israel.  This  message  dealing  with  the  power 
of  Jehovah  as  compared  with  that  of  idols 
ends  with  a  joyful  recognition  that  His  pur- 
pose of  peace  will  ultimately  be  accomplished 
as  His  own  people  are  restored  to  the  fulfil- 
ment of  their  true  function  in  His  economy. 


d.  HIS  DECLARATION  OF  MIGHT,    xliv.  24-28 

1.  The  backward  Look.  24 

a.  The  Relation  to  Israel. 
/3,  The  Might  of  Creation. 
y.  In  Loneliness. 

2.  The  continuous  Fact.  25^27 

a.  Frustrating  Evil.  2$ 

/S.   Confirmins  Good.  26a 

y.  Accomplishing  Purpose.  26b,  27 

3.  The  immediate  Action.  28 
a.  Of  Cyrus. 

/3.   Of  Jerusalem. 
y.  Of  the  Temple. 


Prophecies  of  Peace  67 

d.   HIS  DECLARATION  OF  MIGHT 

The  fourth  message  is  a  brief  one,  but  full 
of  strength  and  beauty  as  it  majestically  sets 
forth  the  might  of  Jehovah  in  three  move- 
ments; the  first  of  which  is  of  the  nature  of 
a  backward  look ;  the  second  dealing  with  the 
continuous  fact;  and  the  last  declaring  the 
immediate  action. 

1.  The  backward  Look 

Again  reminding  His  people  of  His  relation 
to  them  as  Redeemer  and  Creator,  Jehovah 
declares  His  might  in  the  material  realm.  He 
is  the  Maker  of  all  things,  and  that  in  the 
loneliness  of  His  power.  The  illustrations  are 
inclusive,  and  are  those  of  the  heavens 
stretched  forth,  and  the  earth  spread  abroad. 

2.  The  continuous  Fact 

Continuing,  He  claims  that  His  might  is 
manifested  in  His  government  in  the  moral 
realm.  He  frustrates  the  operations  of  evil, 
and  confirms  the  intentions  of  good.  More- 
over, it  proceeds  to  the  accomplishment  of 
purpose,  and  that  in  spite  of  all  appearances 
to  the  contrary.     Jerusalem  desolate,  shall  be 


68  Isaiah 

inhabited.  The  cities  of  Judah  destroyed, 
shall  be  built.  The  forces  that  oppose  will 
be  overcome,  the  deep  will  be  dry,  and  the 
rivers  also. 

3.  The  immediate  Action 

The  last  word  in  the  declaration  of  might 
brings  the  thought  back  to  that  which  is  to 
be  immediately  accomplished  in  the  days  to 
which  the  prophet  is  looking  on.  This  Je- 
hovah, powerful  in  the  material  realm,  govern- 
ing in  the  moral,  is  moving  forward  towards 
the  restoration  of  His  people  by  the  appoint- 
ment of  Cyrus  who  will  perform  His  pleasure ; 
and  by  declaring  His  purpose  that  Jerusalem 
shall  be  built,  and  the  foundation  of  the  temple 
shall  be  laid. 


e.  HIS  CHARGE  TO  CYRUS.         xlv.  1-13 
I.  Introduction.  1 

a.   The  Man. 

j3.  His  Relation  to  Jehovah. 

y.   The   Purpose. 

To   subdue   Nations. 

To   open   Doors. 


2.  The  Charge. 

2-8 

a.  The  Promise. 

2,3 

The  "I  wills." 

2,3a 

The  Purpose. 

3b 

p.  The  Purpose. 

4-6 

For   Israel. 

4 

For  the  World. 

5.6 

y.   The  Power. 

7,8 

The   Ability. 

7 

The  Activity. 

8 

3.  Protest  against  Objections 

.9-13 

a.   The  Folly  of  it. 

9-11 

The    Clay. 

9 

The  Child. 

10 

Israel. 

11 

/3.  The    Uselessness 

of 

it.          12,  13 

Original  Right. 

12 

Present  Action. 

13 

Prophecies  of  Peace  71 

e.    HIS  CHARGE  TO  CYRUS 

The  fifth  of  these  messages  of  Jehovah  con- 
sists of  His  charge  to  Cyrus.  The  first  part 
is  an  introductory  word  presenting  the  man; 
then  follows  the  charge  itself;  and  finally  a 
solemn  word  of  protest  is  uttered  against  ob- 
jections to  the  Divine  choice  of  the  instrument. 

1.  Introduction 

In  the  last  message  dealing  with  the  might 
of  Jehovah  its  immediate  activity  was  indi- 
cated in  the  declaration  that  Cyrus  would  act 
as  Jehovah's  shepherd,  performing  all  his 
pleasure.  In  the  present  message  Cyrus  is 
first  presented  as  the  anointed  of  Jehovah. 
He  is  seen  as  an  instrument  for  the  accom- 
plishment of  the  Divine  purpose ;  and  in  order 
thereto  he  is  anointed,  appointed,  and  sus- 
tained to  subdue  nations.  In  order  to  this 
Jehovah  declares  His  purpose  of  preparing  the 
way  by  loosing  the  loins  of  kings,  that  is, 
filling  them  with  fear,  and  opening  doors  be- 
fore him. 

2.  The  Charge 

The  charge  to  Cyrus  is  introduced  by 
promises  which  are  intended  to  be  his  strength 


72  Isaiah 

in  the  carrying  out  of  the  Divine  purpose. 
The  promises  are  that  Jehovah  will  go  be- 
fore him  to  make  the  way  plain,  breaking 
down  all  obstacles,  and  that  He  will  give  him 
the  spoil  of  his  victories;  and  the  purpose  of 
all  this  action  on  the  part  of  Jehovah  is  that 
Cyrus  may  know  that  He  is  Jehovah. 

Cyrus  is  thus  to  be  used  of  God  for  the 
sake  of  Jacob  and  Israel.  Moreover  even 
though  Cyrus  does  not  know  God,  He  will 
gird  him,  in  order  that  the  wider  world  from 
sunrise  to  sunset  may  know  that  Jehovah  is 
God,  and  beside  Him  there  is  none  else. 

The  immediate  charge  ends  with  the  declara- 
tion of  the  ability  of  Jehovah  first  in  the 
material  world,  in  that  He  forms  the  light 
and  creates  darkness;  and  secondly  in  the 
moral  world,  in  that  He  makes  peace  and 
creates  evil,  that  is  calamity.  The  whole 
movement  of  the  activity  of  Jehovah  is  then 
figuratively  set  forth.  Kighteousness  is  to  de- 
scend from  above,  and  the  earth  is  to  open 
that  she  may  be  fruitful  in  salvation.  Thus  it 
is  declared  to  Cyrus,  that  God  is  the  source 
of  righteousness;  and  that  it  is  His  power 
which  over-rules  the  affairs  of  earth,  so  that 
the  kingdom  of  heaven  which  is  righteousness, 
is  set  thereon. 


Prophecies  of  Peace  73 

3.  Protest  against  01)jections 

The  last  section  of  the  charge  to  Cyrus  is 
of  the  nature  of  a  protest  against  objections. 
The  idea  of  the  employment  by  God  of  a 
man  outside  the  covenant,  and  of  another  na- 
tion, was  entirely  contrary  to  the  pride  and 
prejudice  of  the  Hebrew  people.  The  same 
attitude  of  mind  is  discovered  and  dealt  with 
more  fully  in  the  prophecy  of  Habakkuk. 
Here  there  is  no  argument  in  defence  of  the 
action  of  Jehovah  other  than  that  of  the  asser- 
tion of  His  sovereign  right.  Thus  is  revealed 
the  folly  and  uselessness  of  rebellion  in  this 
matter. 

The  folly  is  illustrated  by  the  figure  of 
the  clay  in  revolt  against  the  potter,  and  of 
the  child  in  rebellion  against  its  parents.  It 
is  finally  stated  directly  by  words  challenging 
the  attitude  of  those  raising  objection.  If,  as 
some  suppose,  the  words  of  Jehovah  here 
should  be  read  as  though  they  were  questions, 
"  Do  ye  ask  Me  of  the  things  that  are  to  come? 
Concerning  My  sons,  and  concerning  the  work 
of  My  hands,  do  ye  command  Me?  "  the  inten- 
tion of  protest  is  evident.  If,  on  the  other 
hand,  we  are  to  read  the  passage  as  it  appears 
in  our  translations  as  an  imperative,  it  is  still 
evident  by  the  illustrations  already  referred 


74  Isaiah 

to,  that  the  imperative  is  satirical  rather  than 
of  the  nature  of  a  positive  command.  For 
men  to  raise  objections  to  Jehovah's  choice  and 
use  of  instruments  is  as  foolish  as  for  clay  to 
criticise  the  potter,  or  for  a  child  to  protest 
against  its  begetting  and  its  birth. 

The  uselessness  of  such  protest  is  revealed 
in  the  light  of  the  original  right  of  Jehovah, 
based  upon  the  fact  that  He  is  Creator;  and 
finally  it  is  declared  in  the  light  of  His  present 
action,  and  of  the  fact  that  the  method  and 
the  purpose  of  that  action  are  what  they  are. 
The  method  is  that  Jehovah  raises  Cyrus  in 
righteousness,  and  His  purpose  is  that  Cyrus 
shall  build  His  city,  and  let  His  exiles  go 
free,  and  that  not  for  price  or  for  reward. 

This  whole  charge  to  Cyrus  is  a  revelation 
of  the  facts  of  the  actuality  and  perpetuity 
of  the  Divine  government,  not  only  over  His 
own  people,  but  over  the  whole  world  for  the 
sake  of  His  people,  and  over  His  people  for 
the  sake  of  the  whole  world.  If  they  fail,  He 
will  lay  His  hand  upon  a  man  of  another  na- 
tion, and  lead  him  on  a  campaign  of  con- 
quest in  order  to  the  accomplishment  of  His 
purpose,  and  the  restoration  of  His  failing 
people. 

The  central  teaching  of  the  charge  may  be 
said  to  find  clearest  expression  in  the  words 


Prophecies  of  Peace  75 

addressed  to  Cyrus,  "  I  have  surnamed  thee 
though  thou  hast  not  known  Me.  ...  I  will 
gird  thee  though  thou  hast  not  known  Me." 
While  men  may  frustrate  and  postpone  for 
a  period  the  accomplishment  of  the  Divine 
purpose;  while  instead  of  the  preparation  of 
straight  paths  for  God,  men  may  by  rebellion 
compel  the  necessity  for  the  circuitous  route, 
they  can  neither  dethrone  Him  nor  prevent 
His  ultimate  triumph.  He  compels  all  men 
and  all  movements  to  contribute  towards  that 
end. 


f.  HIS  ULTIMATE  PURPOSE  FOR  ISRAEL.  xlv.  14-17 

(C£.  verse  4). 

1.  The  Submission  of  the  Peoples.  14 

Through  Israel. 

To    God. 

(Parenthesis — Confession.  15) 

2.  The  Shame  of  Idol-makers.  16 

3.  The  Salvation  of  Israel.  17 


HIS  PURPOSE  FOR  THE  ENDS  OF  THE  EARTH,     xlv.  18-25 

(Cf.  verses  5,  6) 

1.  The  Purpose  of  Creation.  18 
o.  Not  a  Waste. 

|S.  To    he   inhabited. 

2.  The  Purpose  of  the  Seed  of  Jacob.  19 

o.  Not  a  Waste. 

p.  In  Righteousness. 

3.  The  Call  to  the  Peoples.  20-35 

o.  To  compare  Jehovah  with  Idols.  20,  21 

The  Ignorance  of  Idolaters.  20 

The  only  God.  21 

/3.  To  submit  for  Salvation.  22-24 

The  Invitation.  22 

The  Determination.  23 

The   Acceptation.  24 

y.  The  Final  Word.  2$ 


Prophecies  of  Peace  77 

/.    HIS   ULTIMATE  PURPOSE  FOR  ISRAEL 

Immediately  following  the  charge  to  Cyrus, 
the  sixth  message  re-aflftrms  the  ultimate  pur- 
pose of  Jehovah  for  His  own  people. 

That  purpose  is  first  the  submission  of  the 
peoples  who  by  their  labour  and  their  mer- 
chandise will  contribute  to  the  prosperity  of 
Israel.  This  they  will  do  in  complete  submis- 
sion. The  inspiring  cause  of  such  submission 
will  be  the  discovery  by  these  people  of  the 
fact  that  God  is  in  the  midst  of  His  own,  and 
that  beside  Him  there  is  no  God. 

The  words  immediately  following  this  decla- 
ration concerning  the  submission  of  the  peo- 
ples, "  Verily  Thou  art  a  God  that  hidest 
Thyself,  O  God  of  Israel,  the  Saviour,"  con- 
stitute a  parenthesis.  Whether  they  are  the 
words  of  the  people  as  they  come  into  the  place 
of  submission  to  Jehovah,  or  whether  they  are 
the  words  of  the  prophet  is  open  to  question. 
I  should  personally  be  inclined  to  treat  them 
as  the  words  of  the  prophet,  an  exclamation 
of  the  recognition  of  the  mystery  of  the  Divine 
method,  and  an  admission  of  the  wisdom 
thereof  as  demonstrated  by  the  final  issue.  In 
that  case  they  constitute  a  further  answer 
to  the  folly  of  those  who  protest  against  the 
choice  of  such  an  instrument  as  Cyrus. 


78  Isaiah 

Such  submission  of  the  peoples  will  be  the 
occasion  of  the  ultimate  shame  of  idol-makers, 
for  they  will  go  into  confusion  together. 

In  immediate  contrast  to  the  shame  of  such, 
Israel  will  be  saved  with  an  everlasting  salva- 
tion, and  will  neither  be  ashamed  nor  con- 
founded. 

Again  in  this  picture  of  His  ultimate  pur- 
pose for  Israel  His  larger  intention  of  blessing 
to  the  distant  nations  is  recognized  and  plainly 
declared.  In  Him  alone  there  is  salvation  for 
His  own  people  and  all  the  peoples.  Apart 
from  Him  there  is  nothing  but  shame  and 
confusion. 


g.   HIS   PURPOSE  FOR  THE   ENDS  OF  THE  EARTH 

As  in  the  charge  to  Cyrus,  His  larger  pur- 
pose of  Self-revelation  to  all,  from  the  rising 
of  the  sun  and  from  the  west,  was  declared, 
the  last  of  the  seven  messages  deals  with  that 
purpose  particularly.  In  this  message  there 
are  three  movements,  in  the  first  of  which  there 
is  declared  the  original  purpose  in  creation; 
then  the  purpose  of  the  seed  of  Jacob;  and 
finally  the  call  to  the  peoples  based  upon  these 
facts. 


Prophecies  of  Peace  79 

1.  The  Purpose  of  Creation 

Again  affirming  His  own  sovereignty,  and 
that  beside  Him  there  is  none  else,  Jehovah 
declares  that  He  formed  the  earth  and  made 
it,  that  He  established  it  and  created  it  not 
a  waste,  but  that  it  might  be  inhabited.  All 
creation  prior  to  man  is  thus  set  in  relation- 
ship to  him.  In  all  the  processes  of  the  Divine 
activity  man  was  in  view,  and  the  creation  of 
the  earth  was  but  the  preparation  of  a  home 
for  him. 


2.  The  Purpose  of  the  Seed  of  Jacob 

Having  thus  created  the  earth  and  its  in- 
habitants, He  did  not  leave  them  without  wit- 
ness. His  speech  had  not  been  in  secret  in  a 
land  of  darkness.  As  the  purpose  of  the  crea- 
tion of  the  earth  was  not  that  it  should  be  a 
waste,  so  His  choice  of  the  seed  of  Jacob  was 
not  that  it  should  be  a  waste.  His  method 
with  men  is  that  of  speaking  and  declaring; 
and  the  purpose  for  which  the  seed  of  Jacob 
was  chosen  was  that  they  should  constitute 
an  instrument  through  which  He  might  reveal 
Himself. 


80  Isaiah 

3.  The  Call  to  the  Peoples 

On  the  foundation  of  these  assertions  of 
purpose  in  original  creation,  and  in  the  seed 
of  Jacob,  the  call  to  the  nations  is  uttered. 

The  declarations  which  immediately  follow 
suggest  to  the  peoples  a  comparison  of  idols 
with  Jehovah.  In  the  light  of  all  that  had 
been  said  in  previous  messages  concerning  the 
method  by  which  men  make  idols,  and  their 
uselessness,  it  is  now  affirmed  that  such  as 
carry  the  wood  of  the  graven  image,  and  pray 
unto  a  god  that  cannot  save,  are  without 
knowledge.  In  immediate  contrast  the  peo- 
ples are  called  to  take  counsel  together,  and  to 
recognize  that  the  God  Who  has  persistently 
and  from  ancient  time  showed  and  revealed 
these  things  of  righteousness  is  the  only  God ; 
and  that  He  is  a  just  God  and  a  Saviour. 

In  view  of  these  things  the  great  invitation 
of  infinite  grace  is  uttered  to  the  ends  of  the 
earth  as  they  are  called  to  look  to  Jehovah 
and  so  to  find  salvation.  This  invitation  is 
emphasized  by  the  declaration  of  Jehovah's 
determination  that  every  knee  must  bow  to 
Him,  and  to  Him  every  tongue  must  swear. 
It  is  within  His  purpose  that  all  shall  come 
to  Him  in  submission  and  in  confession.  The 
method  of  the  acceptation  of  this  invitation 


Prophecies  of  Peace  81 

is  foretold  as  the  recognition  that  righteous- 
ness and  strength  are  to  be  found  only  in 
Jehovah.  Through  that  recognition  men  will 
come  to  Him. 

The  final  word  of  the  last  of  these  messages 
is  the  declaration  that  in  Jehovah  all  the 
seed  of  Israel  shall  be  justified  and  shall  glory ; 
and  this  word,  interpreted  in  the  light  of  the 
teaching  of  the  messages,  includes  the  thought 
that  His  purposes  of  illumination  and  blessing 
for  the  ends  of  the  earth  must  inevitably  be 
realized. 


iv.  The  Might  of  Jehovah,  xivi.-xivii. 

a.  THE  FALL  OF  BABYLON  DETERMINED.  xlvi. 

I.  The  Contrast.  i-4 

a.  The  Falling  Gods  Carried.  1-2 

The  Idols  on  the  Beasts.  i 

The   Gods   into   Captivity,  2 

p.  Jehovah  carrying.  3-4 

From  Birth.  3 

To   Old  Age.  4 


The  Challenge. 

S-7 

a.   The  Inquiry. 

5 

p.  The  Idol. 

6,7 

Made, 

Carried. 

Helpless. 

The  Counsel. 

8-13 

a.  To  the  Transgressors. 

8-1 1 

Remember. 

8-1  la 

I  am  God.      ' 

"  Declaring." 
"  Saying." 
'  Calling." 

Affirmation. 

lib 

"  I    have."      ' 

'  I    will." 

p.  To  the  Enemies. 

12,  13 

Hearken. 

12 

Affirmation. 

13 

"  I   bring   near.  .  ,  ." 

"  I  will  plan. 

,  .  ," 

Prophecies  of  Peace  83 

iv.  The  Might  op  Jehovah 

The  fourth  movement  in  this  section  of  the 
prophecy  celebrates  the  might  of  Jehovah,  as 
manifested  in  the  downfall  of  Babylon.  The 
message  falls  into  two  parts ;  the  fall  of  Baby- 
lon determined;  and  the  fall  of  Babylon  de- 
scribed. 


a.  the  fall  of  babylon  determined 

In  dealing  with  the  Divine  determination  to 
destroy  Babylon  the  prophet  first  contrasts  the 
idols  of  Babylon  with  Jehovah;  then  utters 
the  challenge  of  Jehovah ;  and  finally  declares 
His  counsel. 

1.  The  Contrast 

The  message  opens  with  a  graphic  picture 
of  the  idols  being  hurried  away  for  safety, 
carried  upon  beasts  of  burden.  Bel  and  Nebo, 
the  chief  of  the  Babylonian  deities,  are  repre- 
sented as  crouching  in  the  attitude  of  weakness 
and  of  fear.  The  idols  are  seen  placed  upon 
the  beasts.  With  infinite  scorn  the  prophet 
describes  them  as  "  the  things  that  ye  carried 
about."  These  false  gods,  so  far  from  being 
able  to  deliver  those  who  trusted  in  them  from 


84  Isaiah 

captivity,  are  themselves  carried  by  the  people 
into  captivity.  The  central  thought  of  the 
picture  is  that  of  gods  that  have  to  be  carried. 
In  immediate  contrast  the  prophet  presents 
Jehovah  as  the  One  Who  carried  His  people. 
This  He  has  done  from  birth,  and  this  He 
declares  He  will  do  until  old  age.  There  is 
again  an  affirmation  of  that  so  often  insisted 
upon,  that  He  is  the  Creator,  and  the  corollary 
is  insisted  upon  anew,  that  He  will  carry,  and 
will  deliver. 

2.  The  Challenge 

In  the  light  of  that  contrast  Jehovah  utters 
His  challenge,  asking  to  whom  they  will  liken 
Him,  make  Him  equal,  or  compare  Him. 

The  only  answer  possible  to  the  idolater 
would  be  that  of  suggesting  his  god.  There- 
fore the  challenge  ends  with  a  description  of 
the  idol,  which  shows  at  once  the  unutterable 
folly  of  any  such  comparison.  The  idol  is 
made.  It  has  to  be  carried,  and  when  set  in 
its  place  is  unable  to  move.  When  one  cries 
unto  it,  it  can  neither  answer  nor  save. 

All  this  sets  forth  the  sin  of  Babylon,  and 
opens  the  way  for  the  declaration  of  the  coun- 
sel of  Jehovah  which  has  determined  upon  the 
destruction  of  Babylon. 


Prophecies  of  Peace  85 

3.  The  Counsel 

Of  this  the  first  word  is  addressed  to  the 
transgressors,  that  is,  those  among  the  people  of 
God  who  are  in  rebellion  against  Him;  in  all 
probability  those  to  whom  the  prophet  had  be- 
fore referred,  who  protested  against  the  idea  of 
the  use  of  Cyrus  as  an  instrument  of  the  Divine 
procedure.  These  are  called  upon  to  remem- 
ber first  the  former  things  which  had  demon- 
strated the  fact  that  Jehovah  was  God  and  that 
there  was  none  beside.  This  had  been  shown 
in  the  fact  of  His  "  declaring  the  end  from 
the  beginning  " ;  "  saying.  My  counsel  shall 
stand  " ;  "  calling  the  ravenous  bird  from  the 
east."  He  had  announced  what  He  would  do, 
and  this  very  calling  of  Cyrus,  contrary  to  all 
which  the  transgressors  thought  fitting,  was  in 
itself  evidence  of  His  power.  In  the  hearing  of 
these  transgressors  the  affirmation  is  then  made, 
"  I  have  spoken,  I  will  also  bring  it  to  pass." 

The  second  word  concerning  the  counsel  is 
addressed  to  the  stout-hearted,  that  is,  to  the 
actual  enemies  of  Jehovah  who  are  called  upon 
to  hearken  to  Him.  To  them  He  affirms  His 
determination  to  bring  near  His  righteousness, 
to  place  salvation  in  Zion,  all  of  which  con- 
stitutes the  declaration  of  His  determination 
to  destroy  Babylon. 


b.  THE  FALL  OF  BABYLON  DESCRIBED,     xlvii. 


I. 

Degradation. 

1-4 

a.   The  Fall. 

I 

In  the  Dust. 

Without  a  Throne. 

p.  The  Slavery. 

2,3a 

Slavery. 

Shame. 

y.  The  Agent. 

3b-4 

2. 

Disgrace. 

5-7 

a.  The  Fall. 

5 

Silent  in   Darkness. 

No  more  the  Lady  of  Kingdoms. 

p.   The  Sin. 

6 

No  Mercy. 

The  Yoke. 

y.  The  Pride. 

7 

3- 

Desolation. 

8-1 1 

a.   The  Pride. 

8 

"  I  am.   .  .  ." 

"  I   shall  not.  .  .   ." 

/5.  The  Punishment. 

9 

The  two  Evils. 

In   spite  of. 

■y.  The  Relation. 

10,  II 

"  For.  .  .  ." 

"  Therefore." 

4. 

Destruction. 

12-1S 

a.  The  Challenge. 

12.  13 

"  Stand  now.  .   .  ." 

"  Let  now.   .  .  ." 

p.   The  Helplessness. 

14 

As   Stubble. 

No  Help. 

y.  The  End. 

15 

"  Thus." 

"  None  to  save." 

Prophecies  of  Peace  87 

h.    THE  FALL  OF  BABYLON  DESCRIBED 

The  prophecy  is  now  addressed  to  Babylon 
itself,  and  describes  its  judgment  in  language 
full  of  force  and  beauty.  That  description 
is  fourfold,  and  deals  with  the  process  which 
beginning  with  degradation,  proceeds  through 
disgrace  and  desolation,  to  complete  destruc- 
tion. 


1.  Degradation 

First  the  degradation  of  the  city  is  foretold. 
From  the  place  of  delicacy  she  is  to  pass  to 
that  of  grinding  and  of  shame.  The  city  that 
has  claimed  to  be  the  "  virgin  daughter  of 
Babylon  "  characterized  by  all  the  refinements 
of  luxury,  is  to  sit  in  the  dust  without  a  throne. 
Nay  more,  she  is  to  enter  into  the  experience 
of  slavery  and  of  shame,  and  the  Agent  of  the 
degradation  is  Jehovah  Himself  Who  declares, 
"  I  will  take  vengeance,  and  will  make  truce 
with  no  man."  The  prophet  was  careful  to 
explain  that  this  is  the  word  of  Jehovah  Him- 
self, as  he  described  Him  by  the  names  and 
titles  which  he  had  made  use  of  in  the  messages 
which  have  been  considered ;  "  the  Redeemer, 
Jehovah  of  hosts,  the  Holy  One  of  Israel." 


88  Isaiah 

2.  Disgrace 

The  place  to  which  Babylon  comes  is  more- 
over to  be  a  place  of  disgrace.  She  is  to  sit 
silent  in  the  darkness,  and  no  more  to  be  called 
"  the  lady  of  kingdoms."  She  who  has  borne 
that  title  because  of  her  supremacy  over  many 
peoples,  is  to  sit  without  speech  and  without 
light  in  disgrace. 

The  sin  of  which  this  disgrace  is  th6  punish- 
ment the  prophet  declared  in  words  attributed 
to  Jehovah  Himself.  He  had  been  wroth  with 
His  own  people,  and  had  made  Babylon  the 
instrument  of  their  punishment.  Babylon  had 
made  use  of  the  opportunity  to  crush  and  op- 
press the  people  of  God,  showing  them  no 
mercy,  and  laying  the  yoke  heavily  upon  them. 

Moreover  this  she  had  done  in  a  pride  of 
heart,  without  compassion,  and  in  forgetful- 
ness  of  the  inevitable  nemesis  of  such  action 
toward  another  people. 

3.  Desolation 

Continuing,  the  prophet  showed  that  the 
disgrace  will  issue  in  desolation.  The  city 
given  to  pleasure,  full  of  pride,  pride  which 
expressed  itself  in  language  which  can  only 
be  used  accurately  by  God,  "  I  am,  and  there 


Prophecies  of  Peace  89 

is  none  else  beside  Me  " ;  pride  which  had  de- 
clared that  the  city  could  never  be  moved, 
and  never  know  sorrow;  is  to  be  rendered 
childless  and  widowed  in  a  day,  and  that  in 
spite  of  her  sorceries,  and  the  abundance  of 
the  enchantments  in  which  she  had  placed  her 
trust. 

In  dealing  with  the  desolation  the  prophet 
finally  declared  the  relation  between  this 
pride  and  punishment.  Babylon  had  trusted 
in  her  wickedness,  had  said  that  none  saw 
her. 

By  reason  of  her  wisdom  and  her  knowledge 
she  had  been  perverted  until  she  had  used  the 
offending  words,  "  I  am,  and  there  is  none  else 
beside  me."  Therefore  said  the  prophet,  evil 
would  come  upon  her,  and  mischief  fall  upon 
her;  and  these  things  should  come  in  such 
fashion  that  Babylon  in  her  blindness  would 
be  unable  to  detect  the  first  beginnings  of 
judgment. 

4.  Destruction 

Finally  the  prophet  declared  that  the  judg- 
ment would  be  the  utter  destruction  of  the  city. 
He  challenged  the  city  to  stand  up  against 
the  processes  of  the  Divine  judgment;  and 
called  upon  her  to  let  her  astrologers,  and  star- 


90  Isaiah 

gazers,  and  monthly  prognosticators,  save  her 
from  the  threatening  peril. 

All  would  be  of  no  avail.  The  fire  would 
destroy  them  as  stubble.  It  would  be  a  fire, 
not  for  comfort,  but  for  burning ;  and  so  terri- 
ble would  be  the  destruction,  that  those  who 
had  traflflcked  with  the  city  from  her  youth 
would  abandon  her. 

The  last  word  to  the  city  which  had  put  her 
trust  in  idols,  in  enchantments,  in  all  wicked- 
ness, is  "  there  shall  be  none  to  save  thee." 


V.  The  Mercy  of  Jehovah.  xiviii. 

a.  JEHOVAH'S  METHODS.  i-ii 

1.  With  a  failing  People.  i,  2 

2.  Prophecy  and  Performance.     3 

3.  Because  of  Obstinacy.  4-8 

4.  For  His  Name's  Sake.  9-" 

b.  AN   ILLUSTRATION.  12-16 

J.  "  I  am  He."  12, 13 

2.  The  Instrument.  14,  is 

Cyrus    and    Another. 

3.  The  Fact.  16 
C.  JEHOVAH'S  PURPOSE.  17-21 

1.  Their  Peace.  17-19 

2.  Their  Redemption.  20, 21 
d.  FINAL  WORD.  22 

No  Peace  to  Wicked. 


Prophecies  of  Peace  93 

V.  The  Mercy  of  Jehovah 

The  last  section  of  the  division  dealing-  with 
the  purpose  of  peace  is  of  the  nature  of  an 
appeal  to  the  people,  and  deals  with  the  mercy 
of  Jehovah.  It  describes  Jehovah's  methods, 
gives  an  illustration,  re-aflflrms  His  purpose, 
and  utters  the  final  word. 


a.  'JEHOVAH'S  METHODS 

In  demanding  the  attention  of  the  people 
the  prophet  recognized  the  fact  of  their  failure. 
The  message  was  evidently  addressed  to  the 
remnant;  and  even  that  remnant  had  failed. 
He  recognized  the  Divine  purpose  for  the 
whole  nation  when  he  spoke  of  the  house  of 
Jacob,  called  by  the  name  of  Israel;  but  he 
also  recognized  that  such  purpose  was  being 
fulfilled  in  a  remnant,  when  he  described  the 
house  of  Jacob  as  having  come  forth  out  of 
the  waters  of  Judah.  This  remnant  of  the 
tribe  of  Judah  whom  the  prophet  had  in  view, 
he  addressed  as  the  house  of  Jacob  only  be- 
cause he  saw  how  that  remnant  was  the 
medium  through  which  the  Divine  purpose 
was  being  carried  forward  towards  its  fulfil- 
ment in  the  person  of  the  servant  of  Jehovah. 
Nevertheless  the  remnant  was  in  itself  a  fail- 


M  Isaiah 

ing  one;  swearing  by  the  name  of  Jehovah, 
making  mention  of  the  God  of  Israel,  but  not 
in  truth,  that  is  with  inward  sincerity;  nor 
in  righteousness,  that  is  with  outward  loyalty. 
Nevertheless  they  called  themselves  of  the  holy 
city,  and  stayed  themselves  upon  the  God  of 
Israel.  They  failed,  but  there  was  still  the 
principle  of  faith  manifest  in  their  attitudes, 
and  to  that  Jehovah  made  His  appeal,  and 
through  that  He  moved  forward  towards  the 
accomplishment  of  His  purpose. 

Having  thus  summoned  this  remnant  to  at- 
tention, the  prophet  proceeded  to  declare  that 
the  method  of  Jehovah  had  been  that  of 
prophecy  and  performance.  The  former 
things  He  had  declared  from  of  old.  Here  the 
reference  could  not  have  been  to  Cyrus,  for 
whether  near  or  distant,  he  was  still  seen  as 
approaching.  It  was  rather  a  reference  to  the 
continued  method  of  God  with  this  people — 
that  of  prediction.  The  things  He  had  fore- 
told He  had  always  accomplished. 

His  reason  for  adopting  this  method  of  pre- 
diction was  that  of  the  obstinacy  and  defiant 
rebellion  of  His  people.  The  fact  of  the  fore- 
telling of  events  by  the  prophets  of  Jehovah 
made  it  impossible  for  them  to  attribute  the 
events  to  idols.  As  had  been  the  case  with 
regard  to  former  things,  so  now  it  was  with 


Prophecies  of  Peace  95 

regard  to  new  things.  Things  which  the  peo- 
ple had  not  known,  of  which  they  had  not 
heard,  and  concerning  which  they  could  not 
say,  I  knew  them,  were  now  being  revealed 
to  them;  and  that  again  because  of  their 
habitual  treachery,  and  their  constant  trans- 
gression. 

The  whole  point  of  this  declaration  of  the 
method  of  Jehovah  is  that  of  insistence  upon 
the  predictive  element  in  the  prophetic  teach- 
ing, as  showing  that  all  the  processes  were 
under  the  government  of  God.  The  prophet 
was  careful  to  show  that  these  things  foretold 
were  immediately  created,  and  not  from  of  old ; 
that  is  to  say,  the  events  referred  to  were  not 
merely  the  natural  outcome  of  human  forces, 
but  would  result  from  the  will  of  Jehovah,  of 
which  His  word  is  ever  the  accomplishing 
agent. 

The  abiding  purpose  of  God,  that  His  name 
should  be  glorified,  was  finally  declared  as  the 
reason  of  His  mercy.  For  the  sake  of  that 
name  His  anger  was  deferred,  and  His  chosen 
people  were  not  destroyed.  The  refinement  of 
His  people  cannot  be  accomplished  by  the 
process  of  material  fire,  as  in  the  case  of  silver, 
but  by  that  of  mental  and  spiritual  fire  in  the 
furnace  of  affliction.  Through  all  such  proc- 
esses Jehovah  was  preparing  the  instrument 


96  Isaiah 

for  the  fulfilling  of  His  will,  and  the  glorifying 
of  His  name. 

T).   AN  ILLUSTRATION 

The  message  then  proceeded  to  give  an  illus- 
tration of  this  method  of  prophecy  and  per- 
formance— first  introducing  Jehovah  by  names 
and  titles,  and  then  by  recounting  deeds  of 
power  which  set  Him  anew  before  the  mind 
in  His  glory  and  majesty.  "  I  am  He,"  "  I  am 
the  first,  I  also  am  the  last,"  are  declarations 
characterized  by  simplicity  of  language  and 
sublimity  of  conception.  Jehovah  is  the  Cre- 
ator, at  Whose  bidding  all  the  things  of  the 
earth  and  the  heaven  stand  up  together. 

Again  challenging  them  as  to  which  of  them 
has  declared  these  things,  that  is,  in  the  sense 
of  prediction,  Jehovah's  choice  of  an  instru- 
ment for  the  doing  of  His  will  is  declared. 
His  servant  is  seen  as  one  whose  work  it  is 
to  perform  the  Divine  pleasure  on  Babylon, 
and  that  because  he  is  called  by  Jehovah,  and 
brought  by  Him,  in  order  to  the  accomplish- 
ment of  His  purpose.  Whereas  the  first  fulfil- 
ment in  history  of  this  prediction  was  in  the 
person  of  Cyrus,  its  ultimate  and  perfect  and 
spiritual  fulfilment  never  came  until  the  com- 
ing of  that  perfect  One  of  Whom  all  prior  to 


Prophecies  of  Peace  97 

Him  had  been  but  imperfect  foreshadowings. 
Again  the  prophet  challenged  those  to  whom 
his  appeal  was  made  to  come  near  and  hear  as 
Jehovah  declared  that  He  had  not  spoken  in 
secret,  that  is,  that  He  had  distinctly  foretold ; 
and  moreover,  that  through  all  the  processes 
He  had  been  present.  This  declaration  ends 
with  words  that  are  very  remarkable.  "  And 
now  the  Lord  God  hath  sent  Me;  and  His 
Spirit."  These  words  are  undoubtedly  the 
words  of  God,  and  yet  they  are  words  of  One 
Who  speaks  as  being  sent,  and  of  being  sent 
in  fellowship  with  the  Spirit  of  God.  This 
aflflrmation  is  not  only  obscure,  but  without 
meaning,  if  it  is  made  to  refer  only  to  the 
coming  of  Cyrus ;  whereas  it  is  full  of  illumina- 
tion if  it  is  understood  of  Him  Who,  being  with 
God,  was  God ;  but  Who  ever  spoke  of  Himself 
as  sent  by  God;  and  Whose  whole  life  and 
ministry  in  the  world  was  one  of  co-operation 
with  the  Spirit  of  God. 

C.    JEHOVAH'S  PURPOSE 

•  Again,  the  purpose  of  God  is  declared  to  be 
that  of  the  profit  and  peace  of  His  people. 
He  is  Jehovah,  the  Redeemer  and  the  Holy 
One  of  Israel.  He  is  Jehovah,  the  God  of 
Israel,  teaching  to  profit.  Whose  command- 


98  Isaiah 

ments  being  obeyed,  peace  as  a  river  results, 
and  righteousness  as  the  waves  of  the  sea. 
This  purpose  of  peace  is  determined  upon  by 
God;  and  the  prophet,  with  his  vision  still 
occupied  with  the  future,  cried  to  the  people 
to  go  forth  of  Babylon,  because  Jehovah  had 
redeemed  His  servant  Jacob.  He  Who  in  the 
past  had  led  them  through  the  deserts  without 
thirst,  causing  waters  to  flow  from  the  rock 
for  them,  was  still  their  Redeemer. 

d.   FINAL  WORD 

This  first  division  dealing  with  the  purpose 
of  peace  ends  with  the  solemn  affirmation  that 
there  is  no  peace  to  the  wicked.  Thus  while 
the  purpose  of  God  has  been  clearly  shown 
to  be  that  of  peace.  His  people  were  solemnly 
warned  that  this  purpose  could  never  be  real- 
ized in  their  experience  while  they  persisted  in 
wickedness. 

The  picture  presented  to  the  mind  by  this 
first  division  is  that  of  the  chosen  people  of 
God  under  circumstances  of  danger  and  of 
difficulty  almost  amounting  to  desolation.  The 
prophetic  word  to  them  is  pre-eminently  one 
of  comfort.  That  comfort  is  based  upon  the 
fact  of  the  majesty  and  might  and  mercy  of 
Jehovah.     He  is  seen  by  the  prophet  in  all 


Prophecies  of  Peace  99 

His  essential  and  demonstrated  glory,  and  by 
comparison  with  Him  the  weakness  and  vanity 
of  idols  is  manifest.  The  burden  of  the 
prophet  is  that  of  the  manifesto  of  Jehovah, 
wherein  He  affirms  His  purpose  of  blessing, 
and  claims  as  evidence  of  His  power,  the  fact 
of  the  foretelling  of  events.  At  the  centre  of 
that  manifesto  is  the  proclamation  concerning 
the  Servant  Who  is  to  accomplish  all  His  will. 
In  view  of  that  proclamation  a  series  of 
messages  to  His  people  are  delivered  by  the 
prophet,  and  finally  His  might  is  revealed  in 
the  predicted  downfall  of  Babylon,  and  His 
mercy  in  His  purpose  of  redemption  for  His 
people.  Thus  all  the  teaching  of  the  division 
centres  in  the  prediction  concerning  the  Serv- 
ant of  Jehovah.  The  next  division  presents 
that  Servant  in  fuller  detail,  and  shows  how 
the  purpose  of  peace  will  be  realized  through 
the  Prince  of  peace. 


II.  THE  PRINCE  OF  PEACE.  xiix-ivii. 

i.  Sustained  through  Suffering.        xiix.-iiii. 


JEHOVAH'S  CALL. 

xHx.-l.  3 

I.  As  to  His  Servant. 

xlix.  1-13 

a.  The  Call. 

1-3 

p.  The  Reply. 

4 

y.  The  Confirmation. 

5-13 

The  first  Purpose. 

S 

The  larger  Purpose. 

6 

The  despised  and  exalted 

One.         7 

His  Mission. 

8-13 

2.  As  to  Zion. 

xlix.  14-21 

a.  The  Complaint. 

14 

p.   The  Reply. 

15-21 

Unfailing  Love. 

i5f  16 

The  certain  Deliverance. 

17-21 

3.  As  to  Jehovah. 

xlix.  22-1,  3 

a.  The  Determination. 

22-26 

p.  The  Challenge. 

L  la 

y.  The  Answer. 

ib-3 

The  real  Reason. 

lb 

The  Power  of  God. 

2.3 

Prophecies  of  Peace  101 

II.  THE  PRINCE  OF  PEACE 

This  section,  in  which  the  Prince  of  peace 
is  most  clearly  revealed,  falls  into  two  distinct 
parts.  The  Servant  of  God  is  seen,  first  sus- 
tained through  suffering;  and  secondly  sing- 
ing in  triumph.  As  the  prophet  described  this 
Servant  of  God,  his  reference  sometimes  seems 
to  have  been  to  the  nation  of  Israel,  sometimes 
to  Cyrus,  and  yet  constantly  to  One  differing 
from,  and  greater  than  either.  It  is  impos- 
sible to  those  who  have  the  New  Testament, 
and  who  believe  in  its  authority,  to  fail  to 
recognize  the  Messianic  value  of  this  section. 
The  principal  element  of  the  prophetic  utter- 
ances is  that  of  the  principles  of  the  Divine 
activity ;  and  these  are  seen  partially  fulfilled 
in  different  ways,  but  all  finally  fulfilled  in 
the  one  Servant  of  God. 

1.  Sustained  through  Suffering 

In  presenting  the  picture  of  the  Servant  of 
God  sustained  through  suffering,  the  prophet 
dealt  first  with  Jehovah's  call,  and  secondly 
with  His  Servant's  answer. 

a.   JEHOVAH'S  CALL 

The  call  of  Jehovah  to  His  Servant  has 
three  movements  dealing  with  the  values  of 


102  Isaiah 

that  call;  first,  as  to  His  Servant;  secondly, 
as  to  Zion ;  and  thirdly  as  to  Jehovah  Himself. 

1.  As  to  His  Servant 

As  in  the  case  of  the  manifesto  of  Jehovah 
in  the  previous  division,  the  isles  and  the  peo- 
ples are  called  upon  to  listen  and  hearken  to 
the  declaration  of  the  call  6f  the  Servant  of 
God.  It  is  chronicled  in  the  words  of  the 
Servant  Himself,  Who  declares  the  fact  of  His 
call,  first  affirming  His  ordination  to  service 
from  His  birth,  and  then  recognizing  how  per- 
fectly He  was  equipped  for  His  work,  which 
work  however  was  that  of  an  instrument  in 
the  hand  of  Jehovah.  Thus  created,  equipped, 
and  kept  for  service,  the  word  of  Jehovah  de- 
scribed Him  as  "  Israel,  in  Whom  I  will  be 
glorified,"  thus  placing  Him  in  immediate  and 
striking  contrast  to  the  national  Israel  which 
had  so  grievously  failed. 

The  reply  of  the  Servant  declares  the  com- 
parative failure  of  His  mission,  but  neverthe- 
less affirms  His  confidence  that  His  judgment 
is  with  Jehovah,  and  His  recompense  with  His 
God,  This  apparent  failure  produces  no  dis- 
couragement because  He  recognizes  that  in  the 
hand  of  Jehovah  He  is  an  instrument  for  the 
accomplishment  of  a  Divine  purpose,  and  in 
that  fact  He  rests. 


Prophecies  of  Peace  103 

In  answer  to  that  word  of  confidence  the 
Servant,  still  speaking,  tells  of  the  confirma- 
tion of  His  call  by  Jehovah.  Again  referring 
to  the  fact  that  He  was  appointed  to  service 
from  birth,  He  does  so  even  more  emphatically 
in  that  He  no  longer  speaks  of  Himself  as 
called  from  birth,  but  as  formed  from  birth 
to  the  fulfilment  of  His  office. 

The  first  purpose  is  the  bringing  again  of 
Jacob  to  Jehovah,  and  the  gathering  to  Him 
of  Israel.  This  is  immediately  followed  by 
an  explanation  which  in  the  Revised  Version 
is  fittingly  placed  in  parenthesis,  in  w^hicli  the 
Servant  of  God  recognizes  the  honour  con- 
ferred upon  Him,  and  the  fact  that  God  is 
His  strength. 

The  first  purpose,  of  blessing  to  Jacob,  was 
however  too  light  a  thing  for  Him,  and  He 
was  destined  for  world-wide  influence,  to  be 
"  a  light  to  the  Gentiles,"  and  "  My  salvation 
unto  the  end  of  the  earth."  That  the  pathway 
of  the  Servant  must  be  that  of  suffering  pro- 
ceeding to  triumph  is  then  explicitly  stated. 
This  is  the  appointment  of  Jehovah  Who  is 
again,  as  so  often  before,  described  as  the 
Redeemer  of  Israel,  and  His  Holy  One.  The 
Servant  of  God  will  be  despised  of  men,  ab- 
horred of  the  nation,  a  Servant  of  rulers; 
but  kings   and  princes   will  arise  and  wor- 


104  Isaiah 

ship  as  the  result  of  His  appointment  by  Je- 
hovah. 

The  mission  of  the  Servant  of  God  is  then 
described  in  the  language  of  Jehovah  Himself. 
This  mission  is  first  referred  to  as  the  answer 
of  Jehovah  to  His  Servant,  the  truth  involved 
being  that  of  the  perfect  conformity  of  the 
desire  of  the  Servant  of  Jehovah  with  the  pur- 
poses of  Jehovah  Himself.  The  sustaining 
power  of  Jehovah  is  declared.  In  the  accept- 
able time,  that  is,  at  the  right  moment,  in 
the  fulness  of  time,  according  to  the  foreordi- 
nation  of  God,  Jehovah  answers  the  desire  of 
His  Servant,  in  a  day  of  salvation ;  in  the  day 
in  which,  in  fellowship  with  Jehovah,  His 
Servant  accomplishes  the  work  of  salvation, 
Jehovah  is  His  Helper,  and  through  all  the 
process  Jehovah  preserves  Him.  The  outcome 
of  this  is  the  ability  of  the  Servant  to  carry 
out  the  purposes  of  Jehovah,  and  this  is  de- 
clared in  the  promise  that  He  is  given  as  a 
covenant  to  the  people.  The  results  of  this 
are  the  establishment  of  the  earth,  and  the 
bringing  of  the  people  into  the  inheritance  of 
desolate  heritages. 

In  language  full  of  poetic  beauty  the  work 
is  then  described.  Those  who  are  bound  are  to 
be  set  at  liberty,  and  those  who  are  in  darkness 
are  to  pass  into  the  light.    They  are  to  feed 


Prophecies  of  Peace  105 

and  find  pasture  on  places  hitherto  barren. 
They  are  neither  to  hunger  nor  thirst,  neither 
to  be  smitten  by  mirage  nor  sun,  because  they 
are  to  be  led  by  Jehovah  Himself.  His  mis- 
sion will  moreover  result  in  blessing  to  those 
who  are  afar  off.  They  are  to  be  gathered 
from  the  distant  places.  In  a  burst  of  song 
the  description  of  the  mission  ends,  and  the 
reason  of  the  song  is  that  Jehovah  hath  com- 
forted His  people,  and  will  have  compassion 
upon  His  afflicted. 

2.  As  to  Zion 

The  call  of  Jehovah  is  now  given  in  its  bear- 
ing upon  Zion. 

Zion  complains  that  Jehovah  has  forsaken 
her,  and  the  Lord,  her  sovereign  Ruler,  has 
forgotten  her. 

The  reply  to  this  complaint  is  in  the  nature 
of  an  affirmation  of  His  unfailing  love,  and 
the  certainty  of  her  deliverance.  The  supreme 
illustration  of  human  affection  is  suggested 
in  the  question,  "  Can  a  woman  forget  her 
sucking  child,  that  she  should  not  have  com- 
passion on  the  son  of  her  womb?  "  Nothing 
can  be  more  unlikely  than  such  forgetfulness, 
and  yet,  in  order  that  the  constancy  of  the 
Divine  love  may  be  affirmed,  it  is  admitted 


106  Isaiah 

that  she  may.  Zion  is  graven  upon  the  palms 
of  Jehovah's  hands,  and  notwithstanding  her 
present  ruin  and  desolation,  He  sees  her  walls. 
His  love  is  an  unfailing  love.  The  certainty 
of  her  deliverance  is  then  declared.  Those 
who  have  destroyed  her,  and  made  her  waste, 
shall  be  expelled;  and  her  children  and  the 
peoples  will  gather  themselves  to  her,  and  they 
shall  be  her  glory.  The  places  now  waste  and 
desolate  shall  be  too  strait  for  those  who  shall 
crowd  to  her  in  the  day  of  her  restoration; 
and  all  this  in  spite  of  that  present  experience 
in  which  the  city  is  bereft  of  children,  and  is 
seen  desolate  as  a  widow,  left  alone.  The  de- 
liverance is  certain,  and  its  glory  will  be  such 
as  to  surprise  Zion,  and  make  her  exclaim, 
"  Who  hath  begotten  me  these?  " 

3.  As  to  Jehovah 

Having  thus  dealt  with  the  call  of  JehovaK 
as  to  His  Servant,  and  as  to  Zion;  the  last 
movement  describes  it  as  to  Jehovah  Himself. 
This  description  is  first  an  answer  to  the  in- 
quiry of  Zion  as  to  whence  the  children  have 
come  who  crowd  to  her  in  the  day  of  restora- 
tion. It  is  He  Who  will  lift  up  His  hand  to 
the  nations,  and  His  ensign  to  the  peoples, 
and  these  shall  come  to  Zion  bringing  back 


Prophecies  of  Peace  107 

her  sons  and  her  daughters.  Kings  and 
queens  shall  be  the  nursing  fathers  and 
mothers  of  the  bereft  and  desolate  city,  and 
shall  yield  allegiance  to  her. 

The  promise  is  so  great  and  gracious  that 
an  exclamation  of  surprise  and  of  wonder  es- 
caped the  lips  of  the  prophet,  "  Shall  the  prey 
be  taken  from  the  mighty,  or  the  lawful  cap- 
tives be  delivered?  "  and  the  answer  of  Jehovah 
is  clear  that  these  things  will  be  accomplished 
because  He  will  act  in  contention  with,  and 
judgment  against,  all  those  who  oppress  Zion, 
so  that  all  flesh  will  know  that  He  is  the 
Saviour,  the  Eedeemer,  and  Mighty  One  of 
Jacob.  Such  is  His  description,  concerning 
her. 

Returning  again  to  the  complaint  of  Zion 
that  she  is  forsaken  of  Jehovah,  and  forgotten 
of  her  Lord,  He  charges  her  to  produce  the 
bill  of  divorcement,  or  to  find  creditors  to 
Whom  He  has  sold  her.  The  two  great  figures 
of  relationship  so  often  occurring  in  the  pro- 
phetic writings  are  here  recognized,  the  first 
being  that  of  the  ancient  people  of  God  as 
betrothed  to  Him,  and  the  second  that  of  their 
being  His  possession.  With  a  fine  irony,  which 
is  nevertheless  the  irony  of  unfailing  love. 
He  demands  evidences  that  He  has  divorced 
her,  or  sold  her  to  creditors. 


108  Isaiah 

He  then  proceeds  to  give  His  own  answer 
to  the  challenge  as  He  declares  first  the  real 
reason  for  that  desolation  which  finds  them 
in  captivity,  and  put  away  from  fellowship 
with  Him.  The  reason  is  that  of  their  own 
iniquities,  and  their  own  transgressions. 
Turning  the  complaint  against  them,  He  in- 
quires, "  Wherefore,  when  I  came,  was  there 
no  man?  when  I  called  was  there  none  to 
answer? "  It  is  not  that  He  had  forsaken 
them,  but  that  they  had  forsaken  Him.  They 
had  broken  the  covenant,  and  failed  to  respond 
to  the  call  of  His  love.  Nevertheless,  in  spite 
of  all  this.  His  love  has  not  failed,  and  He 
demands,  "  Is  Mine  hand  shortened  at  all,  that 
it  cannot  redeem?  or  have  I  no  power  to  de- 
liver? "  and  He  answers  this  inquiry  by  re- 
minding them  of  His  power  as  it  had  been 
manifested  in  their  own  history,  both  in  the 
way  of  deliverance  and  the  way  of  judgment. 

The  whole  movement  of  this  call  of  Jehovah 
is  full  of  the  revelation  of  His  grace  and  His 
power,  and  fastens  attention  upon  the  fact 
that  He  will  accomplish  His  purposes  of  peace 
through  the  One  Whom  He  has  called  and 
ordained.  The  call  of  the  Servant  is  first  re- 
corded, and  ends  with  the  wonderful  picture 
of  the  glorious  restoration  which  will  ulti- 
mately result  therefrom. 


Prophecies  of  Peace  109 

In  circumstances  of  desolation  Zion  is  filled 
with  despair,  and  her  complaint  Jehovah  an- 
swers first  by  the  aflftrmation  of  His  unfailing 
love,  and  then  by  the  proclamation  of  His 
determination  to  deliver;  and  He  denies  His 
own  unfaithfulness  to  covenant,  as  He  reveals 
the  reason  of  all  the  suffering  through  which 
His  people  have  passed  to  be  that  of  their  sin. 


b.  HIS  SERVANT'S  ANSWER.  1.  4-l»- 

I.  Consecration  to  Suffering.  1. 4-9 

a.  His  Consecration.  4-6 

Taught  of  God.  4 

Consecrated  by  God.  S 

Consent  to  Suffering.  6 

p.  His  Courage.  7-9 

Purpose  with  God.  7 

Conflict  with  God.  8 

■  -  Victory  with  God.  9 


Prophecies  of  Peace  111 

h.  HIS  servant's  answer 

This  section  records  the  answer  of  the  Serv- 
ant to  the  call  of  Jehovah,  and  falls  into  three 
parts.  The  first  of  these  is  an  expression  of 
His  consecration  to  suffering;  the  second  de- 
scribes the  ministry  of  suffering;  while  the 
third  deals  with  the  completion  of  suffering. 

1.  Consecration  to  Suffering 

This  paragraph  is  full  of  value,  as  it  reveals 
the  attitude  of  the  ideal  Servant  of  God,  and 
thus  reveals  the  secrets  of  His  endurance,  and 
of  His  ultimate  triumph.  It  first  tells  of  His 
consecration  to  the  work,  and  then  aflftrms  His 
courage. 

a.  His  Consecration 

The  consecration  of  the  Servant  of  God  is 
the  act  of  God,  to  which  act  the  Servant  re- 
sponds in  dedication.  Two  brief  words  de- 
clare the  method  of  that  consecration.  "  The 
Lord  God  hath  given  Me  the  tongue  of  them 
that  are  taught,"  "  the  Lord  God  hath  opened 
Mine  ear." 

The  first  reveals  the  fact  that  the  message 
which  the  ideal  Servant  is  to  deliver  is  one 


112  Isaiah 

which  He  has  received  from  God.  Moreover, 
it  is  a  message  in  harmony  with  the  constant 
thought  of  this  division  of  the  prophecy,  that 
of  comfort ;  for  its  purpose  is  the  sustenance  of 
such  as  are  weary.  The  phrase,  "  the  tongue 
of  them  that  are  taught,"  is  a  very  suggestive 
one,  showing,  as  we  have  already  indicated, 
that  the  message  delivered  by  the  Servant  of 
God  is  one  which  He  has  received  from  God. 
The  patience  with  which  God  imparts  His 
message  is  suggested  by  the  declaration,  "  He 
wakeneth  morning  by  morning."  The  first  act 
of  consecration  to  service  on  the  part  of  God 
is  this  of  imparting  the  truth  in  such  measure 
and  in  such  form  as  are  necessary  for  the 
accomplishment  of  His  purpose. 

The  second  fact  in  that  consecration  is  ex- 
pressed in  the  word,  "  The  Lord  God  hath 
opened  Mine  ear,"  which  means  far  more  than 
that  He  makes  His  Servant  listen.  That  has 
already  been  stated  in  connection  with  the 
declaration  of  consecration  by  the  imparted 
word.  It  suggests  the  idea  that  God  makes 
His  Servant  willing  to  hear,  in  order  to  declare 
things  which  will  bring  Him  into  conflict  with 
those  to  whom  His  message  is  to  be  delivered. 
This  is  seen  in  the  immediate  declaration,  "  I 
was  not  rebellious,  neither  turned  away  back- 
ward."    The  word  "  opened  "  here  must  not 


Prophecies  of  Peace  113 

be  confused  with  one  occurring  in  Psalm  xl.  6. 
That  word  means  digged,  or  pierced,  or  bored ; 
and  in  that  connection  has  reference  to  the 
ceremony  of  the  boring  of  the  ear  against  the 
door-post  in  token  of  submission.  Here  the 
thought  is  that  of  consecration  by  constraint 
of  the  will  to  listen  to  whatever  Jehovah  has 
to  say. 

Such  listening  will  compel .  speech,  which 
will  provoke  opposition,  and  knowing  this,  the 
Servant  of  God  dedicates  Himself  in  answer 
to  the  consecration  by  consenting  to  the  suffer- 
ing involved,  expressing  this  dedication  in  the 
words,  "  I  gave  My  back  to  the  smiters,  and 
My  cheeks  to  them  that  plucked  off  the  hair : 
I  hid  not  My  face  from  shame  and  spitting." 

yS.  His  Courage 

The  courage  of  the  Servant  of  God  is  the 
immediate  result  of  His  consecration  by  God, 
and  finds  expression  in  declarations  which 
show  that  He  proceeds  upon  His  way  in  the 
evident  assurance  of  fellowship  with  God. 

In  a  ministry  in  the  midst  of  opposition. 
He  is  equipped  for  courageous  loyalty  to  the 
purpose  of  God  by  assurance  that  He  will  not 
be  ashamed,  because  He  knows  that  in  such 
an  attitude  the  Lord  God  will  help  Him. 


114  Isaiah 

In  a  ministry  which  must  be  one  of  conflict 
against  the  adversary,  in  full  assurance  of 
His  ability  to  overcome,  He  challenges  the 
adversary  to  come  near,  because  He  knows  that 
the  Lord  God  will  help  Him,  and  His  min- 
istry therefore  will  be  one  of  victory  with 
God.  Thus  in  the  consciousness  and  power  of 
an  intimate  fellowship  with  God,  His  Servant 
faces  the  pathway  of  obedience,  knowing  that 
it  must  be  a  pathway  of  suffering,  but  knowing 
also  that  its  ultimate  end  must  be  that  of 
triumph. 


Ministry  of  Suffering. 

I.  lo-lii.  12 

The  Separation. 

1.  10,  II 

The  true  People  in  Darkness. 

ID 

The  Wicked  in  their  own  Firelight. 

II 

Messages  to  the  Faithful. 

li.  i-i6 

The  Call  to  Courage. 

1-8 

Look  back.     "  Abraham." 

1-3 

Look  on.     "  My  Righteousness.' 

4-6 

Look  around.     "  Fear  not." 

7-8 

The  Cry  of  Courage. 

9-1 1 

Looking  up. 

9 

Looking  back. 

lO 

Looking  on. 

II 

The  Cause  of  Courage. 

12-16 

Look  up.     "  I,  even  I." 

12.  J3 

Look  around.     "  I  am." 

14.  IS 

Look  on.     "  I  have  .  .  .  that  I 

may."         16 

Messages  to  the  Afflicted. 

li.  17-lii.  12 

The  End  of  Suffering. 

li.  17-23 

The  Declaration. 

17 

A  Picture  of  the  Past. 

18-20 

The  Cup  removed. 

21-23 

The  Beginning  of  Strength. 

lii.  1-6 

The  Call. 

I,  z 

The  Redemption. 

3-S 

The  Knowledge  of  Jehovah. 

6 

The  Return  of  Jehovah. 

7-12 

The  Announcement. 

7,8 

The  Song. 

9, 10 

The  Call. 

II,  12 

Prophecies  of  Peace  117 

2.  The  Ministry  of  Suffering 

The  Servant  of  God  thus  consecrated  to 
suffering,  and  full  of  courage  in  the  contempla- 
tion of  it,  enters  upon  a  ministry  of  suffering. 
This  section  which  embodies  the  principles  and 
reveals  the  method  of  the  ministry  of  the  one 
great  Servant  of  God  Who  is  ever  in  view, 
does  nevertheless  peculiarly  apply  to  the  min- 
istry of  the  prophet  himself  among  a  people 
in  days  of  darkness  and  desolation.  In  this 
ministry  there  is  first  a  word  which  separates 
the  people  into  two  camps;  then  three  mes- 
sages delivered  to  the  faithful;  and  finally 
three  to  the  afflicted. 

a.  The  Separation 

The  word  separating  the  people,  divides  be- 
tween those  who  are  faithful  to  Jehovah,  and 
those  who,  turning  their  back  upon  Him,  walk 
in  the  way  of  their  own  counsels. 

The  faithful  are  described  as  in  circum- 
stances of  darkness,  but  nevertheless  walking 
in  the  fear  of  the  Lord,  and  in  obedience  to 
the  voice  of  His  Servant. 

On  the  other  hand  are  such  as  are  also  in 
darkness,  but  they  are  attempting  to  create 
a  light  by  fires  which  they  have  kindled.    Those 


118  Isaiah 

true  to  God  are  commanded  to  trust  in  the 
name  of  Jehovah,  and  stay  upon  God.  Those 
seeking  to  walk  in  the  light  of  their  own  fires 
are  told  that  they  shall  lie  down  in  sorrow. 
Having  thus  uttered  the  separating  word, 
the  messages  which  follow  are  to  those  who 
fear  the  Lord,  and  obey  the  voice  of  His 
Servant. 

/?,  Messages  to  the  Faithful 

These  messages  are  all  calculated  to  cheer 
and  comfort  those  who  are  in  the  midst  of 
circumstances  of  darkness.  The  first  is  a  call 
to  courage;  the  second  is  the  cry  of  courage; 
and  the  third  declares  the  cause  of  courage. 

The  Call  to  Courage 

In  order  to  inspire  the  hearts  of  those  who 
walk  in  the  darkness  with  courage,  the  prophet 
called  them  to  look  back,  to  look  on,  and  to 
look  around;  in  each  case  in  order  that  they 
might  observe  the  working  of  Jehovah. 

The  backward  look  must  remind  them  that 
their  origin  was  in  God.  Their  father  Abra- 
ham was  called  by  God,  and  by  Him  blessed 
and  made  many.  The  introduction  of  the 
name  of  Sarah  emphasized  the  fact  of  the 


Prophecies  of  Peace  119 

Divine  power  as  it  reminded  them  that  the 
whole  nation  resulted  from  an  activity  beyond 
the  natural.  Therefore  the  prophet  spoke  of 
the  rock  whence  they  were  hewn,  which  was 
not  Abraham,  but  Jehovah.  The  vision  of  Je- 
hovah in  the  backward  look  produced  the 
alfirmation,  "  Jehovah  hath  comforted  Zion," 
and  that  in  spite  of  the  fact  that  at  the  moment 
the  circumstances  were  those  of  sorrow  and  of 
desolation. 

The  onward  look  therefore  must  be  one  of 
confidence,  for  righteousness  had  not  been  de- 
stroyed, and  must  inevitably  triumph  in  the 
salvation  of  the  peoples.  The  heavens  and  the 
earth  will  vanish  away,  but  the  salvation  of 
Jehovah  will  be  for  ever,  and  His  righteous- 
ness cannot  be  abolished. 

Therefore  the  look  around,  even  though  it 
be  upon  darkness  and  upon  the  hatred  and  op- 
position of  men  opposed  to  Jehovah,  cannot 
produce  fear;  for  those  who  know  righteous- 
ness, and  in  whose  heart  is  the  law  of  God, 
know  also  that  His  enemies  must  be  destroyed, 
and  His  purposes  of  righteousness  and  salva- 
tion fulfilled. 

The  Cry  of  Courage 

In  answer  to  that  call  to  courage,  based 
upon  the  certainty  of  the  Divine  power  and 


120  Isaiah 

activity,  there  follows  a  great  cry  of  courage 
expressed  in  three  ways  as  the  result  of  an 
upward  look,  a  backward  look,  and  a  look  into 
the  future. 

The  upward  look  is  fixed  upon  Jehovah ;  and 
the  strength  of  His  arm,  as  revealed  in  the 
victories  won  in  ancient  times,  being  remem- 
bered, the  cry  ascends,  "  Awake,  awake,  put  on 
strength,  O  arm  of  the  Lord." 

The  backward  look  rests  upon  that  mighty 
deliverance  wrought  for  the  people  when  they 
were  delivered  from  the  bondage  of  Egypt  by 
the  way  of  the  divided  sea;  and  finds  expres- 
sion in  the  declaration  that  the  victory  there 
was  won  by  this  same  arm  of  the  Lord. 

The  onward  look,  out  of  such  conviction  of 
the  present  resource  and  of  past  triumph,  is 
one  of  assurance;  and  expresses  itself  in  the 
declaration  of  the  certainty  of  the  return  of 
the  ransomed  to  Zion,  and  the  ending  of  all 
the  circumstances  of  darkness  and  of  desola- 
tion. 

The  Cause  of  Courage 

Whereas  the  call  to  courage,  and  the  cry  of 
courage,  have  been  evidently  the  result  of  the 
vision  of  Jehovah,  and  the  assurance  of  His 
faithfulness;  the  underlying  cause  is  finally 


Prophecies  of  Peace  121 

declared  as  in  the  words  of  Jehovah  Himself. 
All  that  the  prophet  has  said  to  the  people, 
and  in  the  name  of  the  people  in  the  spirit 
of  courage,  is  said  in  answer  by  Jehovah  Him- 
self;  and  the  answer  is  to  an  upward  look,  a 
look  around,  and  an  onward  look. 

As  in  their  weakness  they  look  up,  Jehovah 
answers  by  the  declaration,  "  I,  even  I,  am 
He  that  comforteth  you,"  and  proceeds  to  re- 
buke them  for  any  fear  of  man  that  may  tarry 
in  their  heart,  declaring  that  such  fear  is  the 
outcome  of  forgetfulness  of  Him,  Jehovah, 
their  Maker, 

Looking  around,  the  exile  is  seen  in  cap- 
tivity, oppressed,  and  passing  to  death;  but 
the  declaration  of  Jehovah  is  that  of  His  pres- 
ence and  power,  even  in  the  midst  of  the 
tempestuous  sea. 

The  final  word  of  Jehovah  is  addressed  par- 
ticularly to  His  Servant,  and  declares  that 
which  had  been  already  aflflrmed,  that  He  has 
put  His  words  in  His  mouth,  and  covered  Him 
in  the  shadow  of  His  hand,  in  order  that  He 
may  ultimately  restore  both  the  heavens  and 
the  earth,  and  be  able  to  say  unto  Zion,  "  Thou 
art  My  people." 

Thus  these  messages  are  all  calculated  to 
create  courage.  In  the  cry  to  courage  they 
are  challenged  to  look  back  to  Abraham,  to 


122  Isaiah 

look  on  to  the  nearness  of  God's  activity,  to 
look  round  without  fear  in  the  presence  of 
opposition.  Their  cry  of  courage  is  due  to 
the  fact  that  they  first  look  up  to  the  arm  of 
the  Lord,  and  then  look  back  and  remember 
how  He  has  delivered,  and  finally  and  conse- 
quently look  on  in  the  assurance  that  He  will 
deliver.  The  declaration  of  the  cause  of  cour- 
age is  full  of  comfort  as  fear  is  rebuked  as 
being  due  to  forgetfulness  of  Jehovah,  and 
Jehovah  is  pledged  by  His  might  to  succour 
and  establish  His  people. 

y.  Messages  to  the  Afflicted 

The  messages  to  the  afilicted  are  of  course 
to  the  same  persons,  but  have  to  do  principally 
with  the  fact  of  their  affliction,  setting  it  in 
the  light  of  those  certainties  of  deliverance 
which  have  been  emphasized  in  the  previous 
messages.  The  first  affirms  the  end  of  suffer- 
ing; the  second  describes  the  beginning  of 
strength ;  while  the  third  announces  the  return 
of  Jehovah  to  His  people. 

The  End  of  Suffering 

The  first  message  is  one  in  which  Jerusalem 
is  called  upon  to  awake  because  the  end  of 


Prophecies  of  Peace  123 

her  suffering  is  approaching.  It  is  in  some 
sense  an  answer  to  her  cry,  "  Awake,  awake, 
put  on  strength,  O  arm  of  the  Lord."  That 
was  the  cry  of  confidence;  this  is  the  answer 
of  grace.  The  declaration  is  made  that  she 
has  drunk  and  drained  the  cup  of  her  sorrows. 

This  declaration  is  immediately  followed  by 
a  graphic  picture  of  her  suffering.  She  has 
been  bereft  of  her  children,  so  that  none  of 
them  have  been  able  to  take  her  by  the  hand 
and  lead  her.  Overtaken  by  desolation  and 
destruction,  there  has  been  none  to  bemoan 
her,  and  none  to  comfort  her.  Her  sons  have 
fainted  and  failed  because  of  the  judgments  of 
God. 

This  cup  of  her  affliction  and  suffering  is  to 
be  taken  out  of  her  hand  and  put  into  the 
hand  of  such  as  have  afflicted  her. 

The  Beginning  of  Strength 

The  second  message  calls  upon  Zion  to 
awake  and  put  on  her  strength  and  her  beauti- 
ful garments,  in  view  of  the  fact  that  she  is 
to  be  cleansed  from  all  internal  defilement. 
It  is  a  further  answer  to  the  cry  of  courage 
in  the  midst  of  the  messages  of  the  faithful, 
"  Awake,  awake,  put  on  strength,  O  arm  of  the 
Lord."    As  we  have  seen,  that  cry  has  been 


124  Isaiah 

answered  in  grace;  and  now  it  is  answered  in 
such  a  way  as  to  show  the  responsibility  rest- 
ing upon  Zion.  While  she  is  to  be  delivered 
by  the  interference  and  action  of  Jehovah,  she 
is  herself  to  resume  her  true  position,  shaking 
herself  from  the  dust,  loosing  herself  from 
bonds. 

Though  she  had  been  sold  into  slavery  for 
naught,  her  redemption  is  determined  on  by 
her  God,  Who  already  had  delivered  her  from 
Egypt  and  from  Assyrian  oppression,  and 
Who  in  the  presence  of  the  present  oppression, 
is  still  active. 

By  this  deliverance  she  is  to  know  the  name 
of  Jehovah  as  that  of  the  One  Who  is  able 
to  accomplish  His  purpose. 

The  Return  of  JeJiovah 

The  third  message  to  the  afflicted  describes 
the  return  of  Jehovah  to  His  people.  The  fact 
of  this  return  is  announced  by  runners  and 
watchmen,  the  burden  of  their  good  tidings  be- 
ing the  re-afflrmation  of  the  abiding  truth  ex- 
pressed in  the  word,  "  Thy  God  reigneth." 

The  return  of  Jehovah  to  Zion  brings  resto- 
ration and  blessing,  and  results  in  an  outburst 
of  song.  The  waste  places  sing  together  in 
celebration  of  the  deliverance.     The  cry  of 


Prophecies  of  Peace  125 

courage  asked  for  the  awaking  of  the  arm  of 
Jehovah,  and  for  its  clothing  with  strength. 
The  song  celebrates  the  answer,  "  Jehovah  hath 
made  bare  His  holy  arm  in  the  eyes  of  all 
the  nations." 

The  final  movement  of  this  message  based 
upon  the  certainty  of  the  return  of  Jehovah  is 
that  of  a  call  to  the  people  to  cleanse  them- 
selves by  separation  from  all  unclean  things, 
and  ends  with  the  announcement  that  Jehovah 
will  go  before  the  people,  leading  and  guiding 
them,  and  the  God  of  Israel  will  be  their  rear- 
ward, protecting  them  from  all  their  enemies. 


The  Completion  of  Suffering.  lii.  i3-Uii. 

a.   The  Ultimate  Triumph.  lii.  13-15 

General  Declaration.  13 

The  Issue.     "As.  .  .  .  So."  14,  15 

p.  The  Pathway  of  Suffering.  liii.  1-9 

The  rejected  Ministry.  1-3 

The  vicarious  Suffering.  4-6 

The  atoning  Death.  7-9 

y.  The  Ultimate  Triumph.  10-12 

Through  Pain  to  Prosperity.  10 

Through  Travail  to  Triumph.  11 

Exaltation  through  Humbling.  12 


Prophecies  of  Peace  127 

3.  The  Completion  of  Suffering 

This  final  movement  of  the  section  which 
presents  the  Prince  of  peace  as  sustained 
through  suffering,  gives  the  profoundest  un- 
veiling, in  the  Scriptures  of  the  Old  Testa- 
ment, of  that  suffering  whereby  the  perfect 
Servant  of  God  accomplishes  His  will,  and 
thus  makes  possible  the  restoration  of  the  sin- 
ning people,  and  the  ransom  and  redemption 
of  all  peoples. 

Here  the  value  is  most  evidently  Messianic. 
It  is  impossible  to  think  of  these  words  as 
fulfilled  in  the  experience  of  Isaiah,  Jeremiah, 
or  any  other  than  Jesus  of  Nazareth.  There 
is  a  sense  in  which  the  principles  revealed 
were  expressed  and  exemplified  in  these  great 
prophets  of  the  past.  Devoted  to  the  will  of 
God,  and  heroically  proclaiming  His  word  in 
the  midst  of  a  rebellious  people,  they  were 
misunderstood  and  suffered  accordingly;  but 
in  no  sense  were  their  sufferings  vicarious. 
No  healing  for  the  wounds  of  their  people 
resulted  from  their  wounding.  The  prophet's 
own  personal  experiences  are  revealed  here  in 
a  measure,  but  they  are  merged  and  almost  lost 
sight  of  in  the  larger  experiences  of  the  perfect 
Servant  Whom  he  describes.  It  is  of  great 
value  that  we  notice  the  connection  between 


128  Isaiah 

the  opening  words  here,  "  Behold,  My  Servant 
shall  deal  wisely,"  and  the  closing  words  of 
the  section  dealing  with  the  consecration  of 
the  Servant  to  suffering,  "  Behold,  the  Lord 
will  help  Me."  In  that  central  section  dealing 
with  the  suffering  ministry,  as  we  intimated 
in  considering  it,  the  prophet's  own  experi- 
ences were  more  patent.  Now  he  proceeds  to 
describe  the  actual  sufferings  of  the  Servant 
of  God,  Whose  consecration  to  the  pathway 
of  suffering  he  had  announced. 

This  movement  falls  into  three  parts.  The 
first  describes  the  ultimate  triumph;  the  sec- 
ond deals  with  the  pathway  of  suffering;  and 
the  third  again,  and  in  greater  detail,  declares 
the  ultimate  triumph. 

This  story  of  the  profoundest  sorrows  of 
the  Prince  of  peace  is  placed  between  declara- 
tions of  His  triumph  through  His  sorrows. 

or.  The  Ultimate  Triumph 

Of  that  Servant,  Who  in  perfect  abandon- 
ment to  the  will  of  God,  and  in  absolute  con- 
fidence in  His  sustaining  power  can  say,  "  Be- 
hold, the  Lord  God  will  help  Me  " ;  the  Lord  is 
able  to  say,  "  Behold,  My  Servant  shall  deal 
wisely,  He  shall  be  exalted  and  lifted  up,  and 
shall  be  very  high." 


Prophecies  of  Peace  129 

This  lifting  up  and  exaltation  is  of  a  two- 
fold nature.  It  is  first  the  elevation  of  con- 
spicuous sorrows.  This  is  seen  in  the  reason 
assigned  for  the  astonishment  of  the  people. 
"  His  visage  was  so  marred  more  than  any 
man,  and  His  form  more  than  the  sons  of 
men."  It  is  also  the  elevation  of  conspicuous 
success,  as  the  final  words  declare,  "  So  shall 
He  sprinkle  many  nations;  kings  shall  shut 
their  mouths  at  Him." 

Two  little  words,  "  as  "  and  "  so,"  give  this 
key  of  interpretation.  It  is  by  the  way  of 
sorrow  that  success  is  realized.  "As  many 
were  astonied  ...  so  shall  He  sprinkle 
many."  The  astonishment  was  caused  by  the 
marred  visage  and  form.  By  that  suffering 
which  astonished,  He  startles  the  nations  and 
silences  the  kings.  Thus  the  first  movement 
of  the  prophetic  word  in  setting  forth  the 
completion  of  the  suffering  of  the  Prince  of 
peace,  is  an  announcement  of  the  ultimate 
triumph,  and  the  revelation  that  this  triumph 
will  be  the  result  of  a  process  of  pain,  which 
will  astonish  the  world. 

/3.  The  Pathway  of  Sufering 

In  this  paragraph  we  reach  the  infinite 
depths,  and  analysis  seems  almost  irreverent. 


130  Isaiah 

There  is  however,  a  very  clearly  defined  move- 
ment, and  we  may  trace  it  in  all  reverence. 
The  prophet  described  first  the  rejected  min- 
istry; secondly,  the  vicarious  suffering;  and 
finally  the  atoning  death  of  the  Servant  of 
Jehovah,  Who  is  the  Prince  of  peace. 

The  Rejected  Ministry 

The  first  paragraph  describes  a  rejected 
ministry.  If  the  opening  words  expressed  the 
experience  either  of  Isaiah  or  Jeremiah  or  a 
prophet  of  Israel  in  some  other  day,  it  is 
noticeable  that  the  writer  almost  immediately 
diverted  attention  from  himself,  by  speaking 
or  writing  in  the  third  person,  as  of  another; 
and  this  method  is  maintained  to  the  end  of 
the  section.  The  ministry  described  is  that  of 
One  Who  was  entirely  misunderstood ;  "  a  ten- 
der plant "  before  Jehovah,  a  root  full  of  the 
potentialities  of  all  loveliness,  and  this  "  out 
of  a  dry  ground " ;  that  is,  out  of  circum- 
stances which  had  never  produced  anything  of 
excellence;  yet  to  the  eyes  of  those  who  saw 
Him,  without  form  or  comeliness,  and  devoid 
of  beauty. 

Therefore  "  He  was  despised  and  rejected 
of  men " ;  and  consequently  in  His  own  ex- 
perience, "  a  Man  of  sorrows,  and  acquainted 


Prophecies  of  Peace  131 

with  grief  " ;  and  therefore  again,  still  more 
emphatically,  One  from  Whom  men  hid  their 
faces,  because  they  held  Him  in  no  estimation. 
This  is  a  prophetic  picture  of  the  Prince  of 
peace  in  the  midst  of  the  circumstances  of 
desolation,  walking  misunderstood  on  the  low- 
est plane  of  the  degradation  resulting  from 
sin,  though  Himself  the  perfect  Servant,  deal- 
ing wisely.  It  is  the  picture  of  the  suffering 
of  a  ministry  of  light  in  the  midst  of  dark- 
ness, and  the  growing  intensity  of  that  suffer- 
ing is  remarkably  set  forth.  Full  of  beauty 
in  the  eyes  of  God,  but  without  beauty  which 
men  desire;  therefore  by  them  despised.  The 
result  of  this  attitude  filled  His  heart  with 
sorrows,  the  evidences  of  which  were  discover- 
able in  the  marred  visage.  This  made  no  ap- 
peal to  men  other  than  that  of  making  them 
turn  their  faces  from  Him,  while  they  held 
Him  in  no  estimation. 

The  yicarious  Suffering 

The  prophetic  word  immediately  proceeds 
to  an  explanation  of  the  real  nature  and  value 
of  the  suffering  of  the  Servant  of  God.  It 
was  vicarious  suffering.  He  was  suffering 
not  only  with  them,  but  for  them;  bearing 
their  griefs,  carrying  their  sorrows.     The  ap- 


132  Isaiah 

palling  degradation  of  man  is  revealed  in  the 
fact  that  these  sorrows  were  looked  upon  as 
Divine  judgments  upon  the  Sufferer.  "  We 
did  esteem  Him  stricken,  smitten  of  God,  and 
afflicted." 

With  an  abrupt  "  But,"  the  prophet  cor- 
rects the  false  view,  and  in  clear  and  stately- 
language  tells  the  truth  about  the  suffering 
of  the  perfect  One.  This  statement  needs  no 
exposition.  "  He  was  wounded  for  our  trans- 
gressions, He  was  bruised  for  our  iniquities; 
the  chastisement  of  our  peace  was  upon  Him; 
and  with  His  stripes  we  are  healed." 

The  whole  truth,  both  as  to  human  sin,  and 
the  method  of  the  Divine  grace,  is  finally 
summarized  in  the  declaration,  "  All  we  like 
sheep  have  gone  astray;  we  have  turned  every 
one  to  his  own  way;  and  the  Lord  hath  laid 
on  Him  the  iniquity  of  us  all." 

The  Atoning  Death 

Finally  the  uttermost  of  suffering  is  reached 
in  the  death  of  the  Sufferer.  To  this  death 
He  gave  Himself  in  that  awe-inspiring  strength 
of  devotion  which  found  its  expression  in  dig- 
nified silence. 

So  far  as  man  was  concerned.  His  death 
was  the  ultimate  in  human  oppression.    Men 


Prophecies  of  Peace  133 

cared  nothing  that  He  was  cut  off  out  of 
the  land  of  the  living,  and  they  gave  Him 
burial  vi^ith  the  wicked. 

The  inner  meaning  of  the  death  is  revealed 
in  the  words  that  flame  with  the  light  of 
infinite  grace  in  the  midst  of  the  passage, 
"  For  the  transgression  of  My  people  was  He 
stricken." 

y.  The  Ultimate  Triumph 

Again  the  ultimate  triumph  is  declared ;  and 
again,  and  with  more  of  detail,  it  is  set  in 
relation  to  suffering. 

The  first  movement  declares  that  the  path- 
way of  pain  leads  to  prosperity.  There  was 
a  sense  in  which  Jehovah  put  Him  to  grief, 
but  it  was  in  a  holy  and  loving  co-operation 
which  had  nothing  in  it  of  conflict,  as  between 
His  Servant  and  Himself.  By  the  way  of  the 
bruising,  the  grief,  and  the  offering  of  His 
soul,  the  Servant  passes  to  the  triumph  of 
the  new  race,  and  the  endless  life,  and  the 
victories  of  Jehovah. 

The  figure  changes,  and  the  same  truth  is 
repeated  as  the  prophet  shows  that  through 
the  travail  of  the  Servant  the  triumph  is  won. 
The  newborn  race  of  justified  ones,  springs 
from  the  travail  and  the  birth-pangs  of  His 
unfathomable  sorrows. 


134  Isaiah 

The  whole  movement  ends  where  it  began. 
The  beginning  spoke  of  an  exaltation  of  con- 
spicuous sorrow,  and  of  conspicuous  success. 
The  final  note  is  that  of  a  glorious  exaltation 
resulting  from  a  pouring  out  of  life  in  a 
death  in  which  sins  were  borne,  and  sinners 
prayed  for. 

Again  let  it  be  said  that  to  suggest  that 
these  words  had  fulfilment  in  any  other  than 
the  Christ  of  the  New  Testament  is  to  reveal 
an  ignorance  of  their  height  and  depth  and 
length  and  breadth  of  meaning,  only  equalled 
by  the  blindness  of  those  who  saw  no  beauty 
in  Him  that  they  should  desire  Him,  and  who 
therefore  saw  nothing  over  which  to  grieve 
in  His  sorrows  and  in  His  death.  It  is  a  re- 
markable fact,  not  lightly  to  be  ignored,  that 
every  writer  of  the  New  Testament  with  the 
exception  of  James  and  Jude,  makes  reference 
to  this  particular  paragraph,  and  links  it  to 
the  story  of  Christ. 


ii.  Singing  in  Triumph.                   ! 

liv.-lvii. 

a.  THE  SONG  OF  ASSURANCE. 

Hv. 

I.  The  Grace  of  Restoration. 

l-IO 

a.  The  Enlargement. 
p.  The  Restoration. 
y.  The  End  of  Forsaking. 

1-3 

4-6 

7-IO 

2.  The  Glory  of  Restoration. 

11-17 

a.  Material  Magnificence. 
p.  Moral  Rectitude. 
y.  Mighty  Defence. 

II,  12 

13.  14 
IS-I7 

Prophecies  of  Peace  137 

ii.  Singing  in  Triumph 

We  now  come  to  the  second  section  in  the 
division  which  presents  the  Prince  of  peace. 
It  deals  with  the  triumphant  singing  resulting 
from  the  completion  of  the  work  of  the  suffer- 
ing Servant  of  God;  and  it  consists  of  three 
clearly  defined  movements;  first,  the  song  of 
assurance;  secondly,  the  prophet's  consequent 
appeal;  and  finally,  a  description  of  the  ad- 
ministration following  the  victory. 

a.   THE  SONG  OF  ASSURANCE 

This  song  sets  forth  the  glorious  fact  of  the 
restoration  resulting  from  suffering;  celebrat- 
ing it  first  as  to  its  grace,  and  secondly  as 
to  its  glory. 

1.  Tlie  Grace  of  Restoration 

In  language  full  of  exalted  enthusiasm  the 
song  describes  the  blessings  resulting  to  the 
people  of  God  from  the  accomplishment  by 
His  Servant  of  His  purpose  through  suffering 
and  death.  There  is  an  almost  startling  ab- 
ruptness in  the  first  word,  "  Sing,"  as  it  fol- 
lows the  final  declaration  of  the  previous  par- 
agraph, "  He  poured  out  His  soul  unto  death, 


138  Isaiah 

and  was  numbered  with  the  transgressors :  yet 
He  bare  the  sin  of  many,  and  made  intercession 
for  the  transgressors."  Out  of  that  unfathom- 
able sorrow  there  emerges  the  song  which  cel- 
ebrates restoration.  The  intimate  connection 
between  the  sorrows  of  the  Servant,  and  the 
song  of  the  ransomed  must  not  be  lost  sight 
of.  The  whole  emphasis  in  the  first  movement 
of  the  song  is  on  the  exceeding  grace  which 
makes  such  a  song  possible.  The  effects  are 
traced  to  their  original  cause. 

The  first  movement  is  one  of  rejoicing  over 
the  enlargement  of  the  people.  The  barren 
and  the  destitute  become  fruitful  and  pros- 
perous, and  this  so  abundantly  that  it  is  nec- 
essary to  enlarge  the  tent,  and  to  lengthen  the 
cords.  The  children  of  the  restored  nation 
are  seen  spreading  through  all  lands,  possess- 
ing the  nations,  and  carrying  with  them  the 
blessings  of  prosperity  as  they  make  the  deso- 
late cities  to  be  inhabited. 

The  second  movement  reveals  the  cause  of 
this  prosperity.  The  widowed  and  desolate 
nation  is  restored  and  comforted.  In  an 
earlier  part  of  the  prophecy,  Zion  had  been 
represented  as  complaining  "  Jehovah  hath 
forsaken  me;  and  the  Lord  hath  forgotten 
me."  This  complaint  was  answered  by  the 
challenge  of  Jehovah,  "Where  is  the  bill  of 


Prophecies  of  Peace  139 

your  mother's  divorcement,  wherewith  I  have 
put  her  away?  or,  which  of  my  creditors  is  it 
to  whom  I  have  sold  you?"  That  figure  is 
now  taken  up,  and  the  song  declares  that 
Jehovah  of  hosts  is  Husband  and  Redeemer 
of  Zion;  and  that  restoration  to  His  favour 
and  fellowship  is  the  secret  of  the  prosperity 
manifested  in  the  increase  of  children,  and 
enlargement  of  the  borders. 

Finally  the  forsaken  and  troubled  wife  is  de- 
scribed as  pardoned  and  at  peace.  The  for- 
saking was  only  for  a  moment,  and  was  nec- 
essary in  order  to  the  restoration.  The  kind- 
ness of  Jehovah  is  everlasting,  and  His  cove- 
nant of  peace  with  His  people  will  abide. 

Thus  the  effect  of  restoration  is  traced  to 
the  activities  of  His  grace,  the  movement  be- 
ing from  the  outward  manifestations  to  the 
eternal  sources  in  the  heart  of  God. 

The  order  of  experience  is  that  first  of  His 
mercy,  resulting  in  a  covenant  of  peace;  and 
this  must  be  explained  by  all  that  has  gone 
before  with  reference  to  the  suffering  of  His 
Servant.  Growing  out  of  that  covenant,  the 
nation  is  restored  to  a  fellowship  with  Him, 
which  is  described  under  the  figure  of  the 
marriage  relationship,  and  as  a  fellowship  that 
results  in  fruitfulness.  The  ultimate  issue 
and  experience  is  that  which  the  song  first 


140  Isaiah 

celebrates,  of  a  great  and  gracious  prosperity, 
and  the.  enlargement  of  all  life. 

2.  The  Glory  of  Restoration 

The  song  continuing,  now  celebrates  the 
glory  issuing  from  grace,  the  whole  emphasis 
in  this  second  part  being  upon  the  glory. 
Here  again  the  description  proceeds  from  the 
material  effect  through  the  moral  rectitude 
which  preceded  it,  to  the  might  of  Jehovah 
which  was  at  once  the  originating  cause,  and 
the  abiding  safeguard  of  the  blessings.  Zion 
is  still  addressed  as  in  the  midst  of  trouble, 
"afflicted,  tossed  with  tempest,  and  not  com- 
forted," and  in  figurative  language  glowing 
with  colour,  and  flaming  with  light,  her  ma- 
terial magnificence  is  described.  She  is  seen 
as  a  city  full  of  glory  and  of  beauty,  a  city 
of  strength  and  of  safety,  her  stones,  her 
foundations,  her  pinnacles,  and  her  gates  all 
radiant.  All  is  suggestive  of  final  and  abid- 
ing stability  in  that  she  is  built  and  beautified 
by  the  most  precious  things  of  earth. 

Passing  from  the  description  of  the  things 
of  external  magnificence,  the  song  reaches  a 
higher  level  as  it  describes  the  moral  rectitude 
of  the  people,  which  is  the  true  cause  of  the 
splendour  of  the  outward  conditions.     Begin- 


Prophecies  of  Peace  141 

ning  where  all  moral  and  spiritual  values 
must  begin,  with  the  children,  the  song  de- 
clares that  they  shall  all  be  disciples  of  Je- 
hovah, and  consequently  their  peace  shall  be 
great.  The  civic  strength  shall  be  that  of 
righteousness,  and  therefore  from  this  city  of 
God,  all  oppression  will  be  banished,  and  fear 
and  terror  will  be  unknown.  This  is  a  perfect 
description  of  civic  life  at  its  highest.  Chil- 
dren who  are  disciples  of  Jehovah,  grow  into 
a  manhood  which  insists  upon  righteousness, 
and  is  intolerant  only  of  oppression.  Where 
these  conditions  obtain,  the  city  must  be  one 
full  of  peace,  and  free  from  fear. 

Finally  the  city  thus  established,  and  the 
people  thus  restored  to  true  relationship  with 
God,  and  consequent  true  inter-relationships, 
are  impregnable.  Enemies  may  gather  to- 
gether against  such  a  city,  but  their  coming 
will  not  be  by  the  will  of  God,  and  conse- 
quently they  will  fail.  There  have  been  a 
smith  and  a  weapon  which  have  destroyed, 
which  have  been  the  creation  of  Jehovah;  the 
inference  of  the  statement  being  that  this  exer- 
cise of  judgment  has  been  due  to  the  failure 
of  the  people  morally.  Where  there  is  the  ful- 
filment of  the  ideal,  no  enemy  will  be  able 
to  gain  any  advantage  over  the  city,  and  no 
weapon  formed  against  her  can  prosper.     The 


142  Isaiah 

final  statement  of  the  song,  "  This  is  the  heri- 
tage of  the  servants  of  the  Lord,  and  their 
righteousness  which  is  of  Me,  saith  Jehovah," 
repeats  the  truth  perpetually  taught  through- 
out this  second  part  of  the  prophecy,  that  the 
way  of  restoration  is  that  of  the  Divine  activ- 
ity, and  that  the  righteousness  which  ensures 
the  strength  and  safety  of  the  people  is  pro- 
vided by  Jehovah.  When  the  fall  of  Babylon 
was  declared,  and  the  promise  was  made,  "  I 
place  salvation  in  Zion,"  the  declaration  was 
made,  "  I  bring  near  My  righteousness  .  .  . 
and  My  salvation  shall  not  tarry."  Since  that 
declaration  of  the  purpose  of  peace,  the  Prince 
of  peace  has  been  seen,  traversing  the  pathway 
of  His  sorrows,  and  triumphing  over  sin 
therein ;  so  that  now  the  last  note  of  the  song 
of  restoration  declares  "  their  righteousness  is 
of  Me,  saith  Jehovah." 


b.  THE  GREAT  APPEAL.  Iv. 

1.  The  Need  and  the  Appeal.  i-S 

o.   The  Need.  I 

The   inferred   Need. 
Thirst. 
Hunger. 
No  money. 
The  perfect  Provision. 
Waters. 
Bread. 
Wine. 
Milk. 
(S.  The  Argument.  2 

The  Folly  of  the   False.     "  Wherefore." 
The  Corrective.     "  Hearken." 

y.  The  Appeal.  S'S 

The  Covenant. 
The  uplifted  One. 
The  Blessing. 

2.  The  Appeal  and  the  Resource.  6-13 

o.  The  Appeal.  6,  7 

General.  6 

Particular.  7 
Human  Responsibility. 
Divine  Promise. 

p.  The  Argument.  8,9 
The  Contrast.     "  My."     "  Your." 
The  Difference.     "  Heaven."     *'  Earth." 
y.  The  Resources.                                                           .      10-13 

The  perfect  Law.  10,  11 

The  Figure.  10 

The  Fact.  11 

The  perfect  Life.  12,  13 

Liberty   and  Joy.  12 

Blessing  to  the  Earth.  13a 

Glory  to  God.  13b 


Prophecies  of  Peace  145 

1).    THE  GKEAT  APPEAL 

Immediately  following  the  song,  we  have 
the  prophet's  appeal.  It  is  an  appeal  made 
in  the  consciousness  of  the  victory  won  by 
the  Servant  of  Jehovah,  and  the  consequent 
possibility  of  restoration  offered  to  the  people. 
While  the  message  is  continuous,  there  are  two 
special  emphases.  It  first  recognizes  the  need, 
and  utters  an  appeal;  and  then  utters  an  ap- 
peal on  the  basis  of  the  consciousness  of  re- 
source. 

1.  The  Need  and  the  Appeal 

The  need  is  inferred  in  the  opening  invita- 
tions. The  message  addresses  those  who  are 
thirsty,  hungry,  and  who  are  without  money; 
and  does  so  by  declaring  to  them  that  there 
is  perfect  provision  for  all  their  need;  water 
and  bread,  wine  and  milk. 

That  the  description  is  not  of  material 
things  but  of  spiritual,  is  evidenced  by  the 
fact  that  whereas  the  people  are  described  as 
without  money,  it  is  nevertheless  declared  that 
they  are  spending  money  for  that  which  is  not 
bread.  The  message  is  to  a  people  who  have 
turned  their  back  upon  their  own  spiritual 
birthright,    who    are    attempting    to    satisfy 


146  Isaiah 

themselves  with  the  things  of  the  dust,  and 
who  are  proving  that  the  money  they  possess 
is  not  current  in  the  realm  whence  the  true 
water  of  life,  and  the  bread  of  the  spirit,  are 
to  be  obtained. 

The  argument  declares  the  unutterable 
folly  of  their  attitudes  and  activities,  in  that 
they  are  spending  "  money  for  that  which  is 
not  bread,"  and  their  "  earnings  for  that  which 
satisfieth  not."  The  corrective  for  all  this 
false  activity  on  the  part  of  the  people  is  that 
they  should  hearken,  and  so  find  the  true  sus- 
tenance of  life. 

To  these  people  the  appeal  is  that  they 
should  give  attention,  and  Jehovah  promises 
that  He  will  make  an  everlasting  covenant 
with  them.  This  covenant  is  the  result  of 
the  work  of  the  Servant  of  God  Who  is  given 
for  a  Witness  to  the  peoples,  and  as  a  Prince 
and  Commander.  The  result  of  obedience, 
and  of  the  consequent  covenant,  will  be  the 
fulfilment  of  the  original  purpose  of  God  for 
His  people;  they  will  become  the  centre  of 
attraction  and  blessing  to  nations  beyond  the 
covenant. 

2.  The  Appeal  and  the  Resource 

All  that  which  has  been  said  leads  up  to, 
and  is  consummated  in  the  central  appeal. 


Prophecies  of  Peace  147 

This  appeal  is  first  uttered  in  general  terms, 
and  then  in  particular  detail. 

The  general  appeal  recognizes  the  attitude 
of  the  Divine  grace.  While  the  people  are 
thirsty  and  hungry  and  poverty-stricken  in 
all  spiritual  matters,  Jehovah  is  yet  near,  and 
may  be  found.  Their  responsibility  is  that 
they  seek  and  call  upon  Him.  While  they 
are  conscious  of  feverish  unrest  and  dissatis- 
faction, all  they  need  is  at  their  disposal  in 
the  One  against  Whom  they  have  sinned,  and 
upon  Whom  they  have  turned  their  back. 
There  can  however  be  no  appropriation  of 
supply  save  by  definite  action  on  their  part. 
They  must  seek,  they  must  call  upon  God. 

The  particular  appeal  is  characterized  by 
the  most  remarkable  clearness  and  simplicity 
of  statement.  So  much  is  this  so  that  even 
in  the  fuller  light  of  the  Christian  revelation 
it  abides  as  a  clear  and  remarkable  statement 
of  the  way  of  human  salvation.  It  first  in- 
dicates human  responsibility,  and  so  explains 
how  men  may  seek  and  call  upon  the  Lord 
in  the  words,  "  Let  the  wicked  forsake  his 
way,  and  the  unrighteous  man  his  thoughts: 
and  let  him  return  unto  the  Lord."  It  then 
utters  the  Divine  promise,  and  supremely 
demonstrates  the  attitude  of  God  in  grace, 
"  He  will  have  mercy  upon  him  .  .  .  He  will 


148  Isaiah 

abundantly  pardon."  So  important  is  this 
that  it  is  well  for  us  to  consider  it  with  care. 
Human  responsibility  is  stated  first  as  to  the 
manifest  attitude,  "  Let  the  wicked  forsake 
his  way  " ;  then  as  to  the  activity  of  the  mind, 
which  must  precede,  "  the  unrighteous  man 
his  thoughts  " ;  and  finally  as  to  the  inclusive 
fact,  which  is  at  once  the  inspiration  and  ac- 
complishment, "  let  him  return  unto  the  Lord." 
Every  way  of  wickedness  is  due  to  rebellion 
against  God.  Therefore  return  to  God  is  in 
itself  a  thought  of  righteousness,  and  issues 
in  righteous  conceptions;  which,  in  turn,  pro- 
duce ways  in  harmony  with  the  Divine  pur- 
pose. 

Yet  by  such  obedience,  man  is  not  restored. 
It  is  the  condition  of  restoration.  Restora- 
tion is  an  act  of  the  Divine  grace,  an  act  of 
God.     He  it  is  Who  in  mercy  pardons. 

All  this  must  also  be  interpreted  in  the 
light  of  the  revelation  of  the  Servant  of  God, 
Who  through  suffering  makes  possible  this 
attitude  of  Divine  grace.  The  announcement 
that  God  will  have  mercy,  and  will  pardon, 
is  the  result  of  all  the  process  described  in 
the  fifty-third  chapter. 

The  prophet  then  proceeded  to  his  argument 
with  the  people  in  favour  of  such  return  to 
God  on  their  part;  and  the  argument  must 


Prophecies  of  Peace  149 

be  taken  in  close  connection  with  the  declara- 
tions as  to  human  responsibility  and  Divine 
promise,  already  made.  The  wicked  is  to  for- 
sake his  way,  and  the  unrighteous  man  his 
thought;  and  that  because  the  thoughts  of 
God  are  not  the  thoughts  of  the  unrighteous, 
neither  are  the  ways  of  the  wicked  the  ways 
of  God.  This  difference  in  thought  has  re- 
sulted in  the  difference  in  the  way ;  and  man's 
only  restoration  to  blessing  is  that  of  turn- 
ing from  his  own  thought  and  way,  in 
order  to  accept  the  thought  and  the  way 
of  Jehovah. 

He  then  clearly  declared  what  the  difference 
is  between  the  Divine  and  human  thought  and 
way,  in  the  words,  "  For  as  the  heavens  are 
higher  than  the  earth,  so  are  My  ways  higher 
than  your  ways,  and  My  thoughts  than  jouv 
thoughts."  The  thoughts  of  God  for  man  in- 
clude the  heavens  and  all  eternal  things.  The 
thoughts  of  man  for  himself  have  excluded  the 
heavens;  and  he  has  attempted  to  discover 
satisfaction  in  the  things  which  are  only  of 
the  earth.  The  result  has  been  that  the  ways 
of  man  have  been  ways  of  the  earth,  while 
the  ways  of  God  for  man  would  have  included 
all  the  facts  and  the  forces  of  the  heavens. 

From  this  false  conception  and  conduct  of 
human  life,  a  man  is  called  to  return  to  the 


150  Isaiah 

Lord,  and  to  accept  His  thoughts,  and  to  walk 
in  His  ways. 

Finally  the  prophet  declared  the  resources 
which  are  at  the  disposal  of  man  as  he  returns. 
These  may  be  summarized  as  a  perfect  law, 
and  a  perfect  life. 

The  perfect  law  is  first  described  under  the 
figure  of  rain  and  snow,  which  falling  from 
the  heaven,  do  not  return,  but  produce  the 
results  of  fruitfulness  in  the  earth.  Thus  the 
distinction  between  heaven  and  earth,  as  in- 
dicating the  difference  between  the  Divine  and 
human  conceptions,  is  maintained.  In  order 
to  satisfaction  in  the  earth,  it  is  necessary  that 
there  should  be  this  gift  from  the  heavens. 
Passing  from  the  figure  to  the  actual  fact, 
the  prophet  declares  that  as  are  the  rain  and 
snow  to  the  earth,  so  is  the  AVord  of  God  to 
the  life  of  man.  Man  attempting  to  satisfy 
himself  with  the  earth,  fails.  Man  living  in 
the  law  of  God,  thinking  according  to  the 
Word  of  God,  which  is  the  revelation  of  the 
will  of  God;  finds  the  secret  of  his  own  life 
as  he  realizes  the  purposes  of  God. 

The  appeal  ends  with  a  description  of  that 
perfect  life  which  results  from  obedience  to 
the  Word  of  God,  which  is  full  of  poetic 
beauty  and  suggestiveness.  Such  life  is  to 
be  one  of  liberty  and  joy.     In  the  power  of 


Prophecies  of  Peace  151 

it,  men  go  out  with  joy,  and  are  led  forth  with 
peace.  The  figure  is  that  of  escape  from  all 
bondage  and  all  limitation  into  the  spacious- 
ness of  a  great  liberty.  The  joy  is  to  be  that 
of  the  true  apprehension  of  the  things  of  the 
earth;  or  perhaps  it  would  be  more  correct 
to  say  that  it  is  the  joy  of  bringing  the  things 
of  the  earth  to  their  fulfilment.  Mountains 
and  hills  break  forth  into  singing  before  the 
people  who  are  living  according  to  the  law  of 
Jehovah.  The  trees  of  the  field  break  out  into 
glad  applause  under  the  influence  of  these 
people.  The  presence  of  redeemed  humanity 
issues  in  the  redemption  of  Nature.  Instead 
of  the  thorn,  there  comes  up  the  fir-tree;  in- 
stead of  the  brier,  there  springs  the  myrtle- 
tree.  The  sons  of  God  in  the  power  of  His 
life,  and  according  to  His  law,  bring  to  the 
whole  creation  the  forces  and  healing  of  re- 
newal. 

Everything  reaches  its  finality  in  the  glori- 
fying of  Jehovah.  This  declaration  not  only 
reveals  the  fact  that  this  is  the  ultimate  pur- 
pose of  human  life,  but  also  that  Jehovah  is 
only  satisfied  and  glorified  when  human  life 
comes  to  its  fulness  of  realization. 


c.  THE  ADMINISTRATION.  Ivi.,  Ivu. 


The  Welcome  to  Strangers. 

Ivi.  1-8 

a.  The  Call  to  the  Chosen. 

1,  2 

The  Responsibility. 

la 

The  Resource. 

lb 

The  Realization. 

2 

p.  The  Comfort  of  the  Desponding. 

3-8 

The  forbidden  Laments. 

3 

The  Stranger. 

The  Eunuch. 

The  Comfort. 

4-7 

Of  the  Eunuchs. 

4.5 

Of  the  Strangers. 

6.7 

The  final  Word. 

8 

Prophecies  of  Peace  153 

C.    THE   ADMINISTRATION 

This  division  dealing  with  the  Prince  of 
peace  closes  with  a  section  setting  forth  cer- 
tain aspects  of  the  administration  of  the  king- 
dom, which  may  thus  be  summarized:  the 
welcome  to  strangers;  the  judgment  of  evil; 
the  restoration  of  the  contrite;  and  the  final 
word. 


1.  The  Welcome  to  Strangers 

The  message  of  welcome  to  the  strangers  is 
intended  for  the  comfort  of  those  who  by 
reason  of  the  promises  of  restoration  made  to 
the  people  of  God  are  likely  to  be  discouraged. 
The  stranger  will  probably  say,  "  The  Lord 
will  surely  separate  me  from  His  people  " ;  and 
the  eunuch,  in  view  of  the  hope  of  the  growth 
of  the  nation,  may  declare,  "  Behold,  I  am  a 
dry  tree."     Both  of  these  are  comforted. 

The  message  of  comfort  to  them  is  intro- 
duced by  a  call  to  the  chosen  people,  in  which 
their  responsibility  is  declared  in  the  charge 
that  they  keep  judgment,  and  do  righteous- 
ness. These  are  the  things  in  which  they  have 
signally  failed,  and  therefore  the  prophet  now 
reminded  them  of  the  resources  at  their  dis- 
posal for  obedience.     Jehovah  declares,  "  My 


154  Isaiah 

salvation  is  near  to  come,  and  My  righteous- 
ness to  be  revealed  " ;  and  here,  as  constantly 
through  this  whole  movement,  we  must  in- 
terpret the  meaning  of  the  affirmation  by  the 
revelation  of  the  Prince  of  peace,  Who,  as 
Servant  of  God,  brings  salvation  and  right- 
eousness near.  By  fulfilment  of  this  respon- 
sibility, in  the  strength  of  this  resource,  the 
people  come  to  the  realization  of  blessing. 
There  is  a  balance  between  the  renewed  state- 
ment of  conditions  upon  which  blessing  is 
realized,  and  the  first  charge.  That  charge 
was  to  keep  judgment  and  do  righteousness. 
The  condition  of  blessing  is  that  the  man  shall 
do  this,  that  is,  righteousness;  and  the  son 
of  man  hold  fast  by  it,  that  is,  by  judgment. 
Two  illustrations  are  given;  the  first  that 
which  has  been  through  all  the  history  of  the 
people  of  God  the  sign  of  complete  sanctifica- 
tion  to  His  will,  the  keeping  of  the  Sabbath; 
and  the  second  that  of  the  conduct  which 
harmonizes  therewith,  the  keeping  of  the  hand 
from  the  doing  of  evil. 

Into  these  covenants  of  responsibility  and 
of  blessing  the  stranger  is  admitted.  The 
probable  laments  are  forbidden,  and  the  prom- 
ises of  Jehovah  are  uttered.  To  the  eunuchs 
the  promise  is  made  of  a  memorial,  and  a  name 
in  the  house  of  God,  better  than  that  of  sons 


Prophecies  of  Peace  155 

and  daughters;  but  the  blessing  to  them  is 
carefully  conditioned  upon  their  observance 
of  responsibility.  They  also  are  to  keep  the 
Sabbaths,  and  choose  the  things  that  please 
God,  and  hold  fast  by  His  covenant.  To  these 
childless  men,  such  obedience  will  result  in  a 
name  that  shall  not  be  cut  off. 

Identical  responsibilities  are  laid  upon  the 
strangers.  The  conditions  upon  which  they 
are  received  are  that  they  join  themselves  to 
the  Lord  to  serve  Him,  to  love  His  name. 
They  also  must  keep  the  Sabbath  and  hold 
fast  by  the  covenant.  These  responsibilities 
being  fulfilled,  they  are  welcomed  to  the  holy 
mountain,  and  to  all  the  joy  of  the  house  of 
prayer.  Their  offerings  and  sacrifices  are  ac- 
ceptable, and  that  because  the  house  of  the 
Lord  is  a  house  of  prayer  for  all  peoples. 

The  final  word  reveals  the  prophet's  under- 
standing of  the  fact  that  in  the  administration 
of  the  kingdom  there  will  be  a  wider  applica- 
tion than  that  to  the  chosen  people.  Jehovah 
will  gather  the  outcasts  of  Israel,  but  He  will 
also  gather  others,  who,  in  association  with 
His  own,  will  enter  into  all  the  blessings  of 
covenant  relationship. 


2.  The  Judgment  of  Evil.  Ivi.  9-ivn.  14 

o.  The  spiritual  Leaders.  Ivi.  9-lvii.  2 

The  Judgment.  Ivi.  9 

The   Reason.  Ivi.  lo-lvii.  2 

Pollution  of  the  Leaders.  Ivi.  10-12 

Ignorant.  loa 

Indolent.  lob 

Greedy.  1 1 

Sensual.  12 

Neglect  of  the  Righteous.  Ivii.  i,  2 

The  Suffering  of  the  Godly. 

The  Indifference  of  the  Godless. 

/S.  The   apostate  People.  Ivii.  3-14 

The  Summons.  3 

The  Charge.  4-11 

Their  Insolence.  4 

Their  Idolatries.  5-9 

In  the  Valleys.  S»  6 

In  the  Mountain.  7 

In   the   Household.  8 

In  the  Policies.  g 

Their    Infatuation.  10,  if 

Wearied  yet   persistent.  10 

Their   false   Fear.  11 

The  Judgment.  12-14 

Exposure.  12 

Vengeance.  13a 

Discrimination.  13b,  14 


Proj)hecies  of  Peace  157 

2,  The  Judgment  of  Evil 

While  there  is  welcome  for  all  who  submit 
to  the  Lord,  there  is  to  be  the  severest  judg- 
ment of  evil,  even  when  manifested  among 
the  chosen  people.  To  the  declaration  of  that 
judgment  the  prophet  next  turned,  dealing 
first  with  the  spiritual  leaders;  and  secondly, 
with  the  apostate  people. 

a.  The  spiritual  Leaders 

In  an  abrupt  and  almost  startling  transition 
the  prophetic  word  changes  from  the  tone  of 
comfort  to  that  of  severity.  The  beasts  of  the 
field  and  the  beasts  of  the  forest  are  sum- 
moned to  devour.  If  the  marginal  reading 
here,  which  suggests  that  this  summons  is  one 
addressed  to  the  beasts  of  the  field  to  devour 
the  beasts  of  the  forest  be  adopted,  then  the 
beasts  of  the  forest  are  the  false  shepherds, 
through  whose  failure  the  flock  has  suffered. 
No  material  difference  is  made  in  the  real 
teaching  of  the  message ;  for  if  the  suggestion 
of  the  text  be  followed,  that  both  beasts  of 
the  field  and  beasts  of  the  forest  are  called  to 
devour,  then  those  to  be  devoured  are  not  the 
sheep  of  the  flock,  but  the  dumb  dogs,  who 
cannot  bark.     This  opening  cry  to  the  beasts, 


158  Isaiah 

brief  and  forceful,  is  the  announcement  of 
judgment  upon  the  false  spiritual  leaders. 

The  reason  of  this  judgment  is  then  declared 
in  detail,  and  with  tremendous  force.  It  is 
first  that  of  the  pollution  of  the  leader.  The 
prophet  declared  that  they  are  ignorant; — 
blind,  without  knowledge,  dumb  dogs,  unable 
to  bark;  that  they  are  indolent; — dreaming, 
lying  down,  loving  to  slumber.  This  double 
charge  reveals  their  failure  to  fulfil  their  true 
shepherd  function.  He  then  showed  that  that 
failure  is  due  to  what  they  are  in  themselves, 
as  he  described  them  as  being  greedy;  unable 
to  understand,  they  are  seeking  their  own  way, 
and  their  own  gain;  moreover,  they  are  sen- 
sual; loving  wine,  and  turning  the  days  into 
opportunities  for  carousal. 

The  result  of  this  is  then  set  forth.  It  is 
that  of  the  suffering  of  the  godly,  and  the 
indifference  of  the  godless  to  that  suffering. 
This  is  always  the  effect  produced  when  the 
spiritual  leaders  of  a  people  become  sensual 
and  selfish.  Those  who  under  such  rule  walk 
in  uprightness,  find  no  resting-place  other 
than  death  and  the  grave.  The  men  who  are 
the  true  strength  of  a  people  perish,  and  pass 
away;  and  because  their  value  is  not  under- 
stood, their  perishing  is  not  mourned. 


Prophecies  of  Peace  159 

yS.  The  apostate  People 

Still  dealing-  with  the  judgment  of  evil,  the 
prophet  declared  that  the  people  who  yield 
to  the  evil  influences  of  their  leaders  are  also 
to  be  judged.  These  are  summoned  to  hear 
their  own  denunciation.  Their  sin  has  been 
exalted  and  manifest,  and  their  judgment  is  to 
be  conspicuous  and  complete;  and  with  these 
things  the  prophet  dealt  particularly. 

The  terms  of  the  summons  at  once  reveal 
the  prophet's  estimate  of  the  heinousness  of 
the  sin  of  the  people.  He  described  them  as 
"  sons  of  the  sorceress,"  and  as  "  the  seed  of 
the  adulterer  and  the  whore  " ;  which  descrip- 
tions significantly  emphasized  the  prophet's 
conceptions  of  the  supremacy  of  spiritual  re- 
lationships. He  was  speaking  undoubtedly  to 
those  who  after  the  flesh  are  of  the  chosen 
people;  but  because  they  have  followed  in  the 
sins  of  idolatry  and  unfaithfulness  to  the 
great  covenant  with  Jehovah,  which  had  been 
the  sins  of  their  fathers,  they  are  thus  de- 
scribed. The  suggestiveness  of  this  descrip- 
tion is  the  more  remarkable  in  the  light  of  the 
first  movement  in  this  description  of  admin- 
istration, in  which  the  prophet  had  declared 
that  strangers,  that  is,  those  not  the  actual 
seed  according  to  the  flesh,  are  admitted  to  all 


160  Isaiah 

the  benefits  of  the  covenant  upon  the  fulfil- 
ment of  conditions;  while  here  he  described 
the  actual  children  according  to  the  flesh,  by 
terms  which  put  them  outside  all  the  benefits 
because  of  their  continuity  in  the  sins  of  idol- 
atry and  unfaithfulness. 

His  charge  against  them  is  threefold. 

Their  attitude  is  that  of  insolence  as  is 
revealed  by  the  questions  which  he  asked. 
They  sport  themselves  against  Jehovah,  they 
make  a  wide  mouth,  and  draw  out  the  tongue. 

This  description  of  the  attitude  of  insolence 
merges  into  the  charge  of  idolatry,  which  vin- 
dicates his  description  of  them  as  "  the  seed 
of  the  adulterer  and  the  whore  " ;  and  that 
this  was  the  intention  of  the  prophet  is  seen 
in  the  fact  that  he  said,  "  Are  ye  not  children, 
a  seed  of  falsehood?  "  as  he  commenced  to  de- 
scribe the  idolatries.  These  idolatries,  as  we 
have  seen,  have  been  exalted  and  manifest. 
They  have  been  indulged  in  the  valleys;  the 
chosen  people  have  descended  to  the  most  de- 
grading rites  of  heathen  superstition  in  that 
they  have  sacrificed  their  children.  To  the 
smooth  ones,  that  is,  the  deceitful  ones,  the 
deceitful  gods  of  the  valleys,  they  have  made 
their  offerings.  Their  idolatries  moreover 
have  been  upon  the  high  and  lofty  mountain. 
They  have  invaded  the  sanctity  of  the  house- 


Prophecies  of  Peace  161 

hold,  which  sin  the  prophet  described  as 
peculiarly  that  of  spiritual  harlotry,  of  un- 
faithfulness to  the  covenant  with  Jehovah^  the 
supreme  symbol  of  which  He  had  made  that 
of  the  marriage  relation.  Even  their  policies 
had  been  affected  by  harlotry,  in  that  when 
dealing  with  kings  through  their  ambassadors, 
they  had  debased  themselves  to  this  under- 
world of  evil. 

Finally  their  sin  had  been  that  of  their  com- 
plete and  overwhelming  infatuation.  Wearied 
with  the  length  of  the  way,  they  had  never- 
theless been  persistent  therein;  and  that  be- 
cause they  had  been  enslaved  by  a  false  fear, 
the  outcome  of  the  fact  that  they  had  for- 
gotten God. 

For  these  reasons  judgment  must  fall  upon 
the  apostate  people  in  the  hour  of  the  admin- 
istration of  the  kingdom.  The  judgment  will 
take  the  form,  first  of  exposure.  Jehovah  will 
declare  the  righteousness  of  the  people,  that 
is,  will  show  its  hollowness  and  reveal  the 
fact  of  the  profitlessness  of  all  idolatry.  Upon 
such  sin,  vengeance  must  fall,  and  when  it 
comes,  the  rabble  of  the  idols  in  which  the 
people  have  put  their  trust,  will  be  unable 
to  deliver,  for  the  wind  of  the  Divine  wrath 
will  sweep  them  away. 

In   this  judgment   however   there   will   be 


162  Isaiah 

discrimination,  for  he  who  trusts  in  Jehovah 
will  possess  the  land  and  inherit  the  holy 
mountain;  and  such  a  remnant  will  create  a 
highway,  along  which  Jehovah  will  travel  for 
the  establishment  of  the  Kingdom,  as  in  co- 
operation with  Him,  they  prepare  the  way, 
and  remove  the  stumbling-blocks. 


3-  The  Restoration  of  the  Contrite.  Ivii.  15-19 

o.  The  Speaker.     Jehovah.  15 

The  essential  Glories.  15a 

The  high  and  lofty  One. 
Inhabiteth  Eternity. 
Whose  Name  is  Holy. 
The  Activities  of  Grace.  15b 

The  Bases.     The  high  and  holy  Place. 

With  him  of  a  contrite  and  humble  spirit. 
The  Purposes.     To  revive. 
To  revive. 
p.  The  Proclamation.  16-19 

The  Limitation  of  Wrath.  16 

The  Reason  of  Wrath.  17 

The  Activity  of  Grace.  18,  19 

Restoration.  18 

Proclamation.  19 

4.  The  Final  Word.  Ivii.  20,  21 

o.  The  Restlessness  of  the   Wicked. 
fi.  No  Peace  to  the  Wicked. 


Prophecies  of  Peace  165 

3.  The  Restoration  of  the  Contrite 

Yet  again  the  declaration  of  administration 
turns  to  such  as  are  contrite  and  penitent. 
There  is  no  break  in  the  message,  for  those 
referred  to  in  the  closing  sentences  of  the 
paragraph  dealing  with  the  judgment  of  evil, 
are  now  described  in  greater  detail,  and  their 
relationship  to  Jehovah  is  declared. 


a.  The  Speaker 

This  passage  is  full  of  beauty,  first  as  it 
describes  the  Speaker,  Jehovah.  His  essen- 
tial glories  are  named  in  brief  sentences,  full 
of  dignity,  and  of  beauty. 

He  is  "  the  High  and  lofty  One."  This  is 
peculiarly  Isaiah's  vision  of  God.  It  was  this 
vision  of  the  Lord  sitting  upon  a  throne  high 
and  lifted  up,  which  had  called  him  to  a  higher 
plane  of  prophesying.  It  is  the  vision  of  One 
Whose  supremacy  is  established,  and  whose 
government  is  victorious. 

He  is  the  One  "  that  inhabiteth  eternity." 
This  word  translated  "  eternity  "  really  sug- 
gests ultimate  duration  in  the  sense  of  per- 
petuity. Its  significance  is  that  of  being  with- 
out beginning  and  without  end.  It  is  the 
ever  present  now.     Man  thinks  and  speaks  in 


166  Isaiah 

terms  of  his  own  limitation,  of  the  then,  of 
the  where;  but  in  every  when  and  in  every- 
where Jehovah  is.  It  is  one  of  the  sublimest 
words  of  the  Old  Testament  in  its  revelation 
of  all  that  we  now  mean  by  eternity.  To 
whatever  limit  our  imagination  can  carry  us, 
of  time  or  of  space,  we  find  God.  Again  the 
thought  is  that  of  Isaiah,  who  in  the  great 
vision  of  the  coming  One  in  the  earlier  move- 
ments of  the  book,  described  Him  as  "  the 
Father  of  eternity." 

His  "  name  is  Holy."  This  is  a  declaration 
of  the  character  of  God,  the  root  signification 
of  the  word  being  that  of  purity. 

Having  thus  described  the  essential  glories 
of  Jehovah,  the  prophet  then  referred  to  the 
activities  of  His  grace.  These  activities  pro- 
ceed from  two  bases  of  operation.  God  dwells 
in  the  high  and  holy  place,  and  also  with  him 
that  is  of  a  contrite  and  humble  spirit.  Into 
such  a  spirit  He  brings  all  the  forces  and  re- 
sources of  His  own  abiding  place.  Into  that 
abiding  place  of  holiness  He  brings  all  the 
need  of  the  contrite  and  humble  spirit. 

The  purposes  for  which  He  thus  dwells  in 
the  high  and  holy  place,  and  with  him  of 
contrite  and  humble  spirit,  are  those  of  re- 
vival, that  is,  of  renewal  of  life. 

All  this  is  an  unveiling  of  the  glory  and  the 


Prophecies  of  Peace  167 

grace  of  Jehovah,  and  prepares  the  way  for 
the  great  proclamation  which  immediately 
follows. 

^,  The  Proclamation 

The  first  word  of  the  proclamation  is  one 
which  declares  the  limitation  of  wrath.  Je- 
hovah announces  that  He  will  not  contend  for 
ever,  neither  will  He  be  always  wroth,  for  if 
He  did,  those  with  whom  He  dealt  would 
faint  away,  and  be  destroyed. 

The  reason  of  the  wrath  had  been  that  of 
the  sin,  and  the  persistence  therein,  of  His 
people. 

Now  he  will  proceed  with  the  activity  of 
grace.  This  is  declared  by  a  statement,  "  I 
have  seen  his  ways,  and  will  heal  him,"  which 
most  evidently  refers  to  the  condition  of  the 
contrite  and  humble  spirit  which  had  already 
been  described.  These  ways  are  responded  to 
by  healing,  leading,  and  restoration. 

The  whole  value  of  the  mission  of  the  Prince 
of  peace  is  declared  in  the  great  words,  "  Peace, 
peace,  to  him  that  is  far  off  and  to  him  that 
is  near,  saith  Jehovah;  and  I  will  heal  him." 

4.  The  Final  Word 

This  section  of  the  division  revealing  the 
Prince  of  peace  ends  with  the  same  solemn 


168  Isaiah 

affirmation  with  which  the  first  division,  deal- 
ing with  the  purpose  of  peace,  ended;  that 
there  is  no  peace  to  the  wicked. 

Here  it  is  even  more  emphatic,  in  that  it  is 
preceded  by  a  declaration  of  the  restlessness 
of  the  wicked.  They  are  like  the  troubled 
sea  which  cannot  rest. 

Thus  while  in  the  great  economy  of  God  He 
gives  to  men  the  Prince  of  peace,  His  people 
were  again  solemnly  warned  that  there  could 
be  no  appropriation  of  the  benefits  of  His  min- 
istry while  they  persisted  in  wickedness. 

The  picture  presented  to  the  mind  by  this 
second  division  is  still  that  of  the  chosen 
people  of  God  in  the  midst  of  circumstances 
of  danger  and  difficulty  almost  amounting  to 
desolation.  The  prophetic  note  is  however, 
even  more  emphatically  one  of  comfort  as  it 
presents  the  Servant  of  God,  seen  in  the  first 
division,  in  clearer  outline  and  fuller  detail. 
In  Him  the  majesty  and  might  and  mercy  of 
Jehovah,  revealed  in  the  first  division,  are  seen 
merging  into  operation,  which  through  suffer- 
ing leads  on  to  triumph.  The  next  division, 
depending  upon  all  that  has  been  revealed 
of  the  purpose  of  peace,  and  of  the  Prince  of 
peace,  describes  the  programme  of  peace. 


:)(^ 


III.  THE  PROGRAMME  OF  PEACE.  iviii.-ixvi. 

i.  The  Declarations  of  Conditions.  iviii.-Hx. 

a.  MORAL  REQUIREMENTS  DECLARED.  Iviii, 

1.  The  Charge  to  the  Prophet.  i 

2.  Formalism.  a-s 


o.  Its  Observances. 

2 

Orthodox  Ceremonial. 

Intellectual  Delight. 

/5.  Its  Complaint. 

The   Divine   Blindness. 

3a 

The  Divine  Indifference, 

V.   Its  Iniquity. 

Against  Neighbours. 
Against  Self. 
Against  Jehovah. 

3b-s 

3b 

4 

5 

3.  True  Religion. 

6-14 

a.  As  to  Neighbours. 
The  Duty. 
The  Reward. 

6-93 

6.7 

8,9a 

p.  As  to  Self. 
The  Duty. 
The  Reward. 

9b- 1 2 
9b-ioa 

I0b-I2 

V.  As  to  Jehovah. 

I3>  14 

The  Duty. 
The  Reward. 

13 
14 

Prophecies  of  Peace  171 

III.  THE  PROGRAMME  OF  PEACE 

We  now  commence  the  last  section  of  the 
prophecies  of  peace,  which  deals  with  the  pro- 
gramme of  peace.  There  are  three  distinct 
movements,  dealing  in  turn  with  the  declara- 
tions of  conditions;  the  ultimate  realization; 
and  the  principle  of  discrimination;  the 
prophet  ending  all  with  a  final  word  of  appli- 
cation. 

i.  The  Declarations  of  Conditions 

The  burden  of  this  part  of  the  prophecy  is 
its  insistence  upon  the  necessity  for  morality 
according  to  the  Divine  conception.  Whereas 
the  purpose  of  Jehovah  is  peace,  this  purpose 
can  only  be  realized  on  the  basis  of  purity. 
While  Jehovah  through  His  Servant  will  bring 
near  His  righteousness  and  salvation,  and  ac- 
complish the  work;  the  work  to  be  accom- 
plished, in  order  to  peace,  is  that  of  the  reali- 
zation of  life  according  to  the  Divine  intention. 
This  subject  is  dealt  with  by  the  prophet  in 
three  ways.  The  moral  requirements  are  de- 
clared; moral  failure  is  confessed;  and  moral 
victory  is  won. 


172  Isaiah 

a.    MORAL  REQUIREMENTS  DECLARED 

The  prophet  revealed  the  moral  require- 
ments by  a  condemnation  of  formalism,  and  a 
description  of  true  religion,  thus  emphasizing 
the  fact  that  morality  must  be  the  expression 
of  religion,  and  therefore  that  religion  is  only 
acceptable  as  it  issues  in  morality. 

1.  The  Charge  to  the  Prophet 

The  first  brief  paragraph  consists  of  the 
charge  to  the  prophet.  He  is  to  declare  to 
the  people  of  God  the  fact  of  their  sin,  and 
he  is  to  do  it  with  courage,  without  uncer- 
tainty, and  with  insistence.  In  an  under- 
standing of  their  sin,  they  will  be  brought  to 
a  recognition  of  the  conditions  necessary  for 
the  establishment  of  peace. 

2.  Formalism 

The  chief  sin  of  the  people  of  God  consisted 
in  the  degradation  of  religion  by  formalism, 
and  therefore  formalism  is  dealt  with  in  a  pas- 
sage which  is  perhaps  the  most  striking  in 
the  Bible  as  revealing  how  near  mere  formal- 
ism approaches  in  outward  appearance  to  true 
religion,  and  at  the  same  time  what  an  im- 
passable gulf  yawns  between  them. 


Prophecies  of  Peace  173 

The  observances  of  formalism  are  those  of 
orthodox  and  regular  ceremonial,  accompa- 
nied by  intellectual  delight  therein.  They  seek 
God  daily.  They  are  as  diligent  in  the  ordi- 
nance of  God  as  though  they  did  righteous- 
ness; and  in  this  activity  they  take  delight. 
Can  anything  more  be  needed? 

Immediately  following  this  description  of 
the  observances  of  formalism,  the  prophet 
utters  the  complaint  which  it  is  making. 
These  formalists  complain  of  the  Divine  blind- 
ness, and  the  Divine  indifference  as  they  in- 
quire why  it  is  that  God  does  not  see  their 
fasting,  and  that  He  takes  no  knowledge  when 
they  afflict  the  soul.  This  complaint  reveals 
the  fact  that  something  more  is  needed,  that 
there  is  a  lack ;  and  it  clearly  shows  that  the 
lack,  even  in  the  consciousness  of  the  formal- 
ists, is  that  of  God.  An  intellectual  delight 
in  the  knowledge  of  His  ways,  and  in  the  ac- 
tivity of  drawing  near,  is  not  answered  by  the 
spiritual  satisfaction  of  a  true  fellowship. 
Why  is  this? 

The  inquiry  of  the  formalists  is  answered, 
and  in  the  answer  we  have  a  revelation  of 
the  iniquity  of  formalism.  These  people,  reg- 
ular in  religious  observance,  and  taking  in- 
tellectual delight  therein,  are  living  in  a  three- 
fold sin.     Their  fasting  is  merely  for  their 


174  Isaiah 

own  pleasure,  and  while  they  fast,  they  are 
sinning  against  their  neighbours  in  that  they 
are  oppressing  their  labourers. 

While  they  fast  they  are  sinning  against 
themselves,  because  they  are  occupied  with 
each  other;  and  strife  and  contention  and 
smiting  with  the  fist  of  wickedness  is  the  re- 
sult. The  purpose  of  their  fasting  is  not  that 
their  voice  may  be  heard  on  high,  even  though 
they  complain  that  God  is  indifferent. 

Finally  the  sin  of  formalism  is  that  it  is 
a  sin  against  Jehovah.  He  has  not  chosen 
such  fasting.  He  does  not  accept  the  outward 
and  external  attitudes  and  activities  of  men 
at  worship,  while  they  wrong  their  neighbours, 
contend  among  themselves,  and  in  the  deepest 
of  their  desire,  are  not  seeking  Him. 

3.  Tr^ue  Religion 

From  this  unmasking  of  formalism  the 
prophet  immediately  turned  to  an  unveiling 
of  true  religion,  and  that  in  the  three  applica- 
tions already  suggested  by  the  revelation  of 
the  iniquity  of  formalism,  those  namely  of 
neighbours,  self,  and  Jehovah.  In  doing  this 
he  shows  in  each  case  the  duty  and  the  reward. 

True  religion  finds  its  expression  towards 
neighbours  in  setting  them  free  from  every; 


Prophecies  of  Peace  175 

kind  of  bondage;  and  in  the  activities  of  car- 
ing for  all  those  in  need,  the  hungry,  the 
poor,  and  the  naked.  Where  that  duty  is  ful- 
filled, light  breaks  forth  as  the  morning,  and 
the  soul  finds  its  healing,  its  strength,  and  its 
defence  in  Jehovah.  Such  religion  brings  the 
soul  into  that  fellowship  with  Jehovah  wherein 
His  answer  to  the  cry  of  the.  worshipper  Avill 
be  immediate,  and  the  complaint  of  formalism 
be  made  impossible. 

True  religion  finds  its  own  self-expression 
in  the  activities  already  described.  The  true 
self-consciousness  is  that  of  compassion  for 
the  hungry,  and  desire  to  satisfy  those  who 
are  afflicted.  Where  that  is  the  condition  of 
soul,  light  rises  in  darkness.  There  is  the 
immediate  consciousness  of  the  guidance  of 
Jehovah  Who  satisfies  the  soul,  and  the  life  is 
full  of  fruitfulness.  Such  life  moreover,  be- 
comes influential  in  the  restoration  of  waste 
places,  and  the  reconstruction  of  a  lost  order. 

True  religion  as  to  Jehovah,  consists  in  de- 
light in  His  will;  and  here  once  again  the 
Sabbath  is  made  the  sacramental  symbol  of 
such  delight.  Where  the  soul  delights  in  the 
will  of  Jehovah,  its  reward  is  that  of  delight 
in  Jehovah  Himself,  which  in  turn  issues  in 
victorious  and  reigning  life. 


b.    MORAL  FAILURE  CONFESSED.  lix.  1-153 

1.  The  Reason  for  National  Suffering.  1-8 

o.  Not  in  Jehovah.  i 

p.  In  the  People's  Sin.  2-8 

The   Declaration.  2 

The  Illustrations.  3-8 

Immoral  Conduct.  3,  4 

Corrupt  Character.  5-8 

2.  The  Confession.  9-15* 

a.  The  Suffering  described.  9-1 1 

Darkness.  9 

Confusion.  10 

Lamentation.  1 1 

/5.  The  Sin  confessed.  12-153 

Conviction.  12 

Confession.  i3-i5a 


Prophecies  of  Peace  177 

h.    MORAL    FAILURE    CONFESSED 

From  that  declaration  of  moral  requirement, 
the  prophet  passed  to  the  confession  of  moral 
failure ;  first  by  acknowledgment  of  the  reason 
for  national  suffering,  and  then  by  definite 
confession. 

1.  The  Reason  for  National  Suffering 

In  dealing  with  formalism,  the  prophet  had 
voiced  the  complaint  of  the  formalists  that 
God  was  blind  and  indifferent.  Now  he  de- 
clared that  the  reason  for  the  experiences  of 
suffering,  which  made  the  people  affirm  of 
God  this  blindness  and  indifference,  was  not 
in  Jehovah.  "  His  hand  is  not  shortened,  that 
it  cannot  save;  neither  His  ear  heavy,  that  it 
cannot  hear."  All  they  suffered,  as  they  had 
tacitly  confessed,  through  the  inactivity  of 
Jehovah,  must  be  accounted  for  in  some  other 
way.     He  is  neither  unable  nor  ignorant. 

The  real  reason  is  then  immediately  de- 
clared. That  which  separated  between  them 
and  God  was  the  fact  of  their  iniquities  and 
their  sins. 

The  declaration  is  followed  by  a  terrible 
description  of  the  sin  of  the  people,  first  as  to 
immoral  conduct,  and  secondly  as  to  the  cor- 


178  Isaiah 

rupt  character  out  of  which  such  conduct 
sprang. 

The  whole  conduct  of  life  is  polluted.  The 
hands,  the  fingers,  the  lips,  the  tongue  are 
alike  impure.  In  the  affairs  of  human  inter- 
relationship there  is  an  absence  of  righteous- 
ness and  truth,  and  the  practice  of  deceit  and 
lying. 

All  this  results  from  a  character  which  is 
utterly  corrupt,  and  which  the  prophet  de- 
scribes in  a  series  of  graphic  statements,  in 
which  the  relations  between  the  underlying 
conceptions  of  life  and  the  resulting  conduct 
are  set  forth. 

As  to  conception  they  hatch  basilisks'  eggs, 
and  weave  the  spider's  web;  with  the  result 
that  whoso  eats  of  the  eggs  dies,  or  if  one 
be  crushed,  it  breaks  out  into  a  viper;  the 
webs  they  weave  are  useless  as  garments,  for 
they  are  works  of  iniquity,  and  acts  of  vio- 
lence. The  activities  of  their  feet  tend  to 
murder,  because  their  thoughts  are  those  of 
iniquity.  Desolation  and  destruction  are  in 
their  highways  because  they  are  ignorant  of 
the  way  of  peace.  These  are  the  causes  of 
suffering,  the  reason  why  God  neither  hears 
nor  answers. 


Prophecies  of  Peace  179 

2.  The  Confession 

At  once  the  prophet  uttered  the  confession, 
"  therefore  is  judgment  far  from  us,"  and  so 
on.  He  described  the  suffering  anew.  It  is 
that  of  the  darkness  of  which  the  formalists 
complained,  that  darkness  which  is  the  answer 
to  their  desire  for  light.  It  is  a  darkness 
which  issues  in  confusion.  Because  of  lack 
of  light,  guidance  is  sought  as  blind  men  seek 
it — from  the  wall.  Even  at  noon-day  there 
is  stumbling,  and  all  essential  strength  is 
absent.  The  issue  of  this  darkness  and  con- 
fusion is  lamentation. 

Finally  in  definite  words,  the  actual  con- 
fession is  made.  It  expresses  itself  first  in 
the  language  of  conviction.  Transgressions, 
sins,  iniquities  are  before  God,  and  known  by 
the  people.  Then  in  detail  these  things  are 
confessed.  The  root  of  all  the  trouble  has 
been  that  of  denying  Jehovah  and  turning 
away  from  following  God.  The  fruit  growing 
from  such  root  has  been  that  of  oppression, 
and  falsehood;  so  that  judgment  and  right- 
eousness and  truth  are  violated,  and  the  man 
who  would  depart  from  evil  is  made  a  prey. 

This  is  the  true  story  of  the  cause  of  all 
the  suffering,  and  the  confession  is  complete. 


.  MORAL  VICTORY  WON.               lix.,  isb-21 

1.  Jehovah's  Knowledge.  i5b-i6a 

o.  Of  the  Sin.  isb 

/S.  Of  the  Lack  of  an  Intercessor.  i6a 

2.  Jehovah's  Judgment.  i6b-i9 

o.  By  His  own  Strength.  i6b 

p.  In  His  own  Attributes.  17 

Y.  For  His  own   Vindication.  18 

S.  To  His  own  Glory.  19 

3.  Jehovah's  Redeemer.  20,  21 

a.   His  Coming.  20 

To  Zion. 

To   the   Remnant. 

p.  His  Covenant.  21 

The  Spirit  and  the  Word. 

The    Perpetuity. 


Prophecies  of  Peace  181 

C.    MORAL  VICTORY  WON 

The  last  movement  in  the  declarations  of 
conditions  sets  forth  the  action  of  Jehovah 
whereby,  in  spite  of  all  the  failure,  the  moral 
victory  is  ultimately  to  be  won.  Its  teaching 
stands  out  in  clear  relief  in  the  forefront  of 
the  whole  section ;  and  the  things  already  con- 
sidered serve  as  background,  throwing  it  up 
into  brighter  relief.  It  is  a  declaration  of 
Jehovah's  knowledge  which  the  formalists 
have  denied;  of  Jehovah's  judgment  in  the 
presence  of  the  lack  of  judgment  amongst  the 
failing  people;  and  of  Jehovah's  Redeemer, 
appearing  when  the  sinning  people  are  unable 
to  deliver  themselves. 

1.  JeJiovah's  Knowledge 

All  that  which  has  been  confessed,  Jehovah 
saw,  and  was  displeased  with. 

He  saw  moreover,  that  there  was  no  inter- 
cessor, that  is,  no  one  able  to  interfere  as  be- 
tween the  sinning  people  and  Himself  in  such 
a  way  as  to  bring  salvation  and  establish 
righteousness. 

2.  Jehovah's  Judgment 

In  the  presence  of  the  conditions  of  sin  and 
of  helplessness  which  He  thus  knew,  the  action 


182  Isaiah 

of  Jehovah  was  that  of  Himself  becoming 
what  His  people  needed,  in  order  to  their 
salvation,  and  the  vindication  of  His  righteous- 
ness. The  presentation  of  this  fact  is  one 
which  supremely  emphasizes  the  loneliness  of 
Jehovah  in  this  activity.  It  was  activity  by 
His  own  strength,  for  "  His  own  arm  brought 
salvation  unto  Him;  His  righteousness,  it  up- 
held Him." 

His  judgment  was  accomplished  in  His  own 
attributes.  His  coat  of  mail  was  righteous- 
ness, His  helmet  was  salvation,  His  clothing 
was  vengeance,  and  His  envelopiug  cloak  was 
zeal.  These  are  all  things  of  His  own  nature, 
the  attributes  of  His  essence,  which  is  Love, 

His  activity  was  for  His  own  vindication  a 
manifestation  of  His  unalterable  justice.  Ac- 
cording to  man's  deeds  He  must  act ;  and  His 
dealing  with  adversaries  and  enemies  must  be 
in  the  nature  of  recompense. 

The  ultimate  purpose  of  this  activity  is  that 
of  His  own  glory,  which  glory  is  achieved 
only  as  men  fear  His  name. 

3.  JehovaWs  Redeemer 

The  expression  of  that  knowledge  and  that 
judgment  is  finally  the  presentation  of  His 
Eedeemer.     The  prophet  declared  that  He  will 


Proi^hecies  of  Peace  183 

come  to  Zion,  that  is,  to  the  abiding  centre 
of  that  national  life,  the  purpose  of  which 
was  the  glory  of  God  in  the  blessing  of  the 
world.  He  will  come  moreover,  to  "  them 
that  turn  from  transgression  in  Jacob,"  that 
is  to  a  remnant  of  faithful  souls. 

The  result  of  His  coming  will  be  a  new 
covenant  of  the  Spirit  and  the  Word  to  abide 
to  perpetuity.  This  last  declaration  is  ad- 
dressed, by  a  transition  of  method,  to  the 
Redeemer  Who  comes  to  Zion;  and  the  seed 
resulting  from  the  advent  of  the  Redeemer  is 
that  in  which  the  Spirit  and  the  Word  are 
to  abide  for  the  accomplishment  of  the  pur- 
pose of  peace. 

Thus  the  first  condition  for  the  carrying  out 
of  the  programme  of  peace  is  that  of  a  moral- 
ity springing  out  of  true  religion.  The  con- 
dition upon  which  there  may  be  a  realization 
of  such  morality  among  a  sinning  and  corrupt 
people,  is  that  of  their  conviction  of  sin  and 
confession  thereof.  Seeing  that  such  convic- 
tion and  confession  cannot  of  themselves  pro- 
duce the  fulfilment  of  the  fundamental  re- 
quirement, Jehovah  becomes  the  Redeemer, 
and  thus  by  His  own  activity  brings  the  people 
to  the  fulfilment  of  the  fundamental  condition 
as  He  restores  them  to  Himself. 


ii.  The  Ultimate  Realization,  ix.-ixii. 

a.  MATERIAL  PROSPERITY.  Ix. 

1.  The  Daybreak.  1-3 

a.   The  Centre  of  Light.  i  &  2b 
fi.  The  surrounding  Darkness.        29, 

y.  The  gathering  Nations.  3 

2.  The  returning  Exiles.  4-9 

a.  Sons  and  Daughters.  4 

fi.   Wealth.  s-7 

y.  The  Peoples.  8-9 

3.  The  Established  City.  io-i6 

o.  Built  by  Strangers.  10 

p.  Submission  of  Peoples.  11-14 

y.  Jehovah  known.  IS,  16 

4.  The  high  Noon.  17-22 

a.  Perfect  Government.  ij,  18 

/B.  Perfect  Glory.  19 

y.  Perfect  Gladness.  20-22 


Prophecies  of  Peace  185 

ii.  The  Ultimate  Realization 

Having  insisted  upon  the  fulfilment  of  moral 
conditions  as  the  fundamental  necessity  in 
the  programme  of  peace,  the  prophecy  be- 
comes a  glorious  description  of  the  ultimate 
realization  of  the  purposes  of  God.  This  de- 
scription deals  first  with  material  prosperity ; 
then  with  spiritual  realization;  and  finally 
with  vocational  fulfilment. 


a.  material  prosperity 

The  description  of  material  prosperity  may 
be  spoken  of  as  a  portrayal  of  the  dawning  of 
a  new  day,  and  its  waxing  to  high  noon.  It 
falls  into  four  parts;  the  daybreak;  the  re- 
turning exiles;  the  established  city;  and  the 
glories  of  the  perfect  day. 

1.  The  Dayhrealo 

The  central  fact  is  that  of  light  shining  upon 
Zion.  This  must  be  taken  in  connection  with 
the  preceding  section.  Confession  of  sin  has 
been  made,  and  the  activity  of  Jehovah  as 
Eedeemer  has  been  declared.  That  is  the 
light  which  is  shining  upon  the  people  of  God. 
The  city  is  personified  as  one  sitting  amid 


186  Isaiah 

prevailing  darkness,  but  herself  illuminated 
by  the  light  and  glory  of  Jehovah  which  shines 
upon  her.  In  view  of  this  she  is  commanded 
to  arise  and  shine.  The  light  that  falls  upon 
her  is  not  for  her  alone,  but  for  those  who 
are  in  the  darkness.  The  nations,  seeing  the 
glory  of  the  restored  people  of  God,  crowd 
to  the  light.  All  this  is  the  picture  of  the 
first  flush  of  dawn. 

2.  The  returning  Exiles 

The  illuminated  and  illuminating  city  is 
commanded  to  lift  the  eyes,  and  look  at  the. 
gathering  of  the  peoples.  Among  those  who 
come  are  her  own  sons  and  daughters,  re- 
turning to  the  city  long  forsaken,  but  now  re- 
visited. Wealth  of  all  kinds  is  poured  into 
her,  and  is  accepted  as  an  offering  made  upon 
the  altar  of  Jehovah,  the  first  value  of  which 
is  that  it  beautifies  the  house  of  His  glory. 
The  gathering  of  the  peoples  to  the  glorified 
city  is  poetically  described  as  the  fiight  of 
doves  to  the  windows.  Their  gathering,  accom- 
panied by  their  wealth,  is  for  the  glory  of 
the  name  of  Jehovah,  and  results  from  His 
glorification  of  His  people. 


Prophecies  of  Peace  187 

3.  The  Established  City 

Those  who  are  thus  gathered  to  the  glory 
of  the  light  become  workers  who  build  the 
walls.  Their  kings,  not  as  slaves,  but  by  the 
constraint  of  the  grace  of  the  illumination, 
serve  the  city.  The  fear  of  invasion  and  de- 
struction has  passed  away,  and  the  gates  stand 
open  continually  for  the  reception  of  the 
wealth  of  the  nations.  Nations  or  kingdoms 
that  oppose  must  perish.  All  the  precious 
things  of  the  land  will  contribute  to  the  beauti- 
fying of  the  sanctuary  of  God.  The  sons  of 
those  who  in  bygone  days  had  afflicted  the 
people  of  God  will  come  in  willing  submission, 
and  confessing  that  Zion  is  indeed  the  city 
of  Jehovah,  the  Holy  One  of  Israel. 

The  city  that  has  long  sat  solitary  and 
desolate  will  become  the  centre  of  all  the  na- 
tions, and  will  learn  experimentally  the  great 
truth  so  often  declared  by  the  prophets,  that 
Jehovah  is  Saviour  and  Kedeemer,  the  mighty 
One  of  Jacob. 


4.  The  high  Noon 

The  last  phase  is  that  of  the  ultimate  pros- 
perity. Gradually  the  light  has  overcome  the 
darkness  as  day  has  advanced,  and  now  the 


188  Isaiah 

perfect  realization  of  the  purposes  of  God  is 
described. 

It  is  first  that  of  perfect  government.  The 
multiplying  of  the  material  prosperity  is  de- 
scribed in  a  poetic  figure  as  the  transmutation 
of  all  the  lower  to  the  higher.  Gold  is  to 
supersede  brass ;  silver,  iron ;  brass,  wood ;  and 
iron,  stones;  and  all  this  because  under  the 
supreme  authority  of  Jehovah,  government 
will  be  vested  in  rulers  who  produce  peace  by 
promoting  righteousness.  The  issue  of  this 
will  be  that  violence,  desolation,  and  destruc- 
tion, which  have  so  long  abounded,  even  in 
the  city  of  God,  will  be  for  ever  banished. 

The  result  of  perfect  government  will  be 
perfect  glory.  The  true  light  of  the  city  will 
be  neither  sun  by  day,  nor  moon  by  night, 
but  the  presence  of  Jehovah,  and  the  mani- 
festation of  His  glory. 

Because  such  irradiation  is  abiding,  there 
will  be  no  sunset,  and  no  shadows ;  and  perfect 
gladness  will  be  the  outcome  of  the  abounding 
righteousness  of  the  people,  who  will  inhabit 
the  land  for  ever.  The  last  word  of  the  de- 
scription re-emphasizes  the  constantly  re- 
peated truth  that  all  this  will  be  the  result 
of  the  work  of  Jehovah,  Who  will  hasten  it 
in  His  time. 

While  this  is  the  picture  of  material  pros- 


Prophecies  of  Peace  189 

perity,  it  is  nevertheless  the  revelation  of  the 
fact  that  such  prosperity  issues  only  from 
moral  rectitude;  and  the  supreme  impression 
made  upon  the  mind  is  that  of  the  last  note 
of  the  former  section,  that  the  glorious  result 
is  produced  by  the  action  of  Jehovah  Himself. 
He  it  is  Who  rises  in  glory  upon  His  people. 
Nevertheless  they  are  responsible  in  that 
they  are  called  upon  to  respond  to  the  light 
by  arising  and  shining.  As  they  do  so,  they 
come  into  the  place  of  abounding  blessing, 
and  become  the  means  of  blessing  to  all  those 
upon  whom  their  light  shines.  Thus  the  ulti- 
mate intention  of  God  for  His  people,  that 
they  shall  be  the  means  of  blessing  to  others, 
is  never  lost  sight  of. 


b.  SPIRITUAL  REALIZATION.         Ixi. 


I.  The  anointed  Messengi 

?r.    1-5 

a.  His  Equipment. 

la 

p.  His  Mission. 

ib-3 

The  First  Phase. 

lb 

The  Whole. 

2 

The  Final  Phase. 

3 

y.  His  Accomplishment. 

4>5 

Restoration. 

4 

Co-operation. 

5 

2.  The  priestly  People. 

6-9 

a.  The   OMce. 

6a 

p.  The  Influence. 

6b,  7 

Co-operation. 

6b 

Compensation. 

7 

•y.   The  Covenant. 

8,9 

Its  Foundation. 

8a 

Its  Nature. 

8b 

Its  Effect. 

9 

3.  The  Song. 

10,  II 

a.  The  Fount  of  Joy. 

loa 

p.  The  Reason  of  Joy. 

lob,  II 

Personal   Blessing. 

lob 

Relative  Blessing. 

II 

Prophecies  of  Peace  191 

h.   SPIRITUAL  REALIZATION 

Passing  from  the  description  of  material 
prosperity,  the  prophecy  describes  the  inner 
secret,  that  namely  of  spiritual  realization. 
This  again  falls  into  three  parts;  the  first 
dealing  with  the  anointed  Messenger;  the  sec- 
ond with  the  priestly  people;  and  the  last 
consisting  of  the  resulting  song.  The  whole 
of  this  is  really  the  language  of  the  Servant 
of  the  Lord,  Who  is  the  Prince  of  peace,  the 
One  through  Whom  the  purpose  of  peace  is 
fulfilled. 

1.  The  anointed  Messenger 

This  first  paragraph  affords  a  new  descrip- 
tion of  the  Servant  of  the  Lord  as  to  His 
equipment.  His  mission,  and  His  victory. 

The  fact  of  the  equipment  is  declared  in  the 
brief  but  suggestive  opening  sentence,  "  The 
Spirit  of  the  Lord  God  is  upon  Me."  Of 
course  this  becomes  most  interesting  in  the 
light  of  the  use  made  of  this  passage  by  Christ, 
Whose  whole  mission,  from  the  mystery  of  His 
conception  in  the  womb  of  the  Virgin  by  the 
overshadowing  of  the  Holy  Spirit,  to  His 
death  upon  the  Cross  when  He  offered  Himself 
through  the  eternal  Spirit,  was  fulfilled  in 
the  power  of  the  Spirit. 


192  Isaiah 

In  the  description  of  His  mission  the 
prophecy  first  sets  forth  the  first  phase  thereof, 
that  of  the  preaching  of  good  tidings,  binding 
up  the  broken-hearted,  the  iDroclamation  of 
liberty  to  captives,  and  the  setting  free  of  the 
prisoners.  This  is  immediately  followed  by 
a  brief  statement  that  takes  in  the  whole  mis- 
sion of  the  Servant  of  God.  Its  first  phase 
is  that  of  proclaiming  the  acceptable  year  of 
the  Lord.  Its  second  is  that  of  proclaiming 
the  day  of  vengeance  of  God.  Its  third  is 
that  of  comforting  those  who  mourn.  It  is 
impossible  to  read  this  without  remembering 
at  what  point  Jesus  ceased  His  reading  in  the 
synagogue.  He  read  the  description  of  the 
first  phase  to  which  we  have  already  referred, 
and  the  summarizing  of  it,  ending  with  the 
words,  "  to  proclaim  the  acceptable  year  of  the 
Lord."  The  proclamation  of  the  day  of  venge- 
ance of  God  has  not  yet  commenced,  and 
consequently  that  which  is  referred  to  by  the 
prophet  as  the  comfort  of  all  that  mourn  has 
not  yet  commenced.  The  last  movement  in 
this  description  of  the  mission  deals  with  that 
final  phase,  the  comforting  of  those  who 
mourn.  That  will  take  place  when  Zion  is 
restored,  and  the  ancient  people  of  God  fulfil 
their  true  function  of  ministry  in  the  world. 

In  tbe  previous  section  dealing  with  ma- 


Prophecies  of  Peace  193 

terial  prosperity,  when  describing  the  high 
noon  of  prosperity,  the  prophet  declared  that 
the  people  of  God  should  be  the  branch  of 
His  planting,  the  work  of  His  hands,  that  He 
might  be  glorified.  That  is  now  repeated  in 
this  connection;  for  the  restoration  of  Zion, 
and  of  the  people  thereto,  will  be  in  order  that 
they  might  be  trees  of  righteousness,  the  plant- 
ing of  the  Lord,  that  He  might  be  glorified. 
Thus  the  ultimate  victory  of  the  Servant  of 
God  will  be  that  of  this  restoration,  in  which 
the  redeemed  people  shall  take  part,  as  they 
build  the  old  wastes,  and  make  to  cease  the 
desolations  of  many  generations.  In  this 
work  the  nations  who  are  blessed  by  their 
restoration  will  co-operate.  Strangers  will 
feed  their  flocks,  and  aliens  be  their  plowmen 
and  vine-dressers. 

2.  The  priestly  People 

In  that  great  future  the  people  of  God  will 
fulfil  the  true  office  of  priesthood.  When 
Israel  emerged  from  Egypt,  the  word  of  God 
to  them  had  been,  "  If  ye  will  obey  My  voice 
indeed,  and  keep  My  covenant,  then  ye  shall 
be  a  peculiar  treasure  unto  Me  from  among 
all  peoples :  for  all  the  earth  is  Mine :  and  ye 
shall  be  unto  Me  a  kingdom  of  priests,  and 


194  Isaiah 

an  holy  nation."  This  ideal  has  never  yet 
been  perfectly  fulfilled  by  the  Hebrew  people, 
but  it  will  be,  as  the  result  of  the  work  of 
the  Servant  of  the  Lord;  and  then  men  will 
know  them  and  name  them  as  the  ministers 
of  God. 

In  that  day  they  will  enter  into  true  co- 
operation with  these  nations,  sharing  their 
wealth,  and  boasting  in  their  glory.  It  will 
be  to  them  a  day  of  compensation  for  all  their 
shame,  and  the  nations  will  share  in  that 
compensation.  It  is  well  to  notice  the  change 
here  from  the  pronouns  "  ye,"  and  "  your  "  as 
the  people  of  God  are  addressed,  to  "  they  " 
and  "  them  "  and  "  their,"  as  the  nations  are 
referred  to. 

The  great  new  covenant  with  Israel  is  then 
declared,  and  the  Servant  of  God  being  still 
the  Speaker,  speaks  of  Himself  as  "  I,  Je- 
hovah." The  foundation  of  the  covenant  is 
laid  in  the  righteousness  of  Jehovah  in  that 
He  loves  judgment  and  hates  robbery  with 
iniquity.  The  nature  of  the  covenant  is  an 
activity  in  truth,  and  therefore  it  is  an  ever- 
lasting one.  The  effect  of  it  will  be  that  His 
people,  redeemed  from  shame,  will  exert  an 
influence  of  righteousness  among  the  peoples, 
w^ho  in  their  turn  will  recognize  the  truth, 
and  submit  themselves  to  it. 


Prophecies  of  Peace  195 

3.  The  Song 

The  message  eoncemiiig  spiritual  realiza- 
tion ends  with  a  song  of  praise,  which  is  un- 
doubtedly the  song  of  the  Servant  of  God, 
and  therefore  becomes  also  the  song  of  the 
true  Israel  of  God. 

Jehovah  is  the  fount  of  joy,  and  the  reason 
of  joy  is  first  that  of  personal  blessing.  The 
Servant  is  clothed  in  salvation,  and  robed  in 
righteousness  by  Jehovah;  and  therefore  is 
seen  acting  in  harmony  with  Jehovah,  so  that 
righteousness  and  praise  spring  forth  before 
all  the  nations. 


VOCATIONAL  FULFILMENT.  Ixii. 

I.  The  new  Names.  i-s 

o.   The  Desire.  i,  2a 

The  Prosperity  of  Zion.  i 
The  Vindication  of  Jehovah.    2a 

'     /J.  The  Certainty.  2b-4b 
The  Name  given  by  Jehovah.     2b 

The   Glory.  3 

The  old  Names.  4a 

The  new  Names.  4b 

y.  The  Reason.  4c,  5 
The  Delight  of  Jehovah. 
The  Rejoicing  of  God. 


2.  The  Watchmen. 

6-9 

0.   Their  Intercession. 

6.7 

With  Jehovah. 

6 

For  Jerusalem. 

7 

j5.  The  Answer.  . 

8.9 

Of  Jehovah. 

8 

To  Jerusalem. 

9 

3.  The  Realisation. 

10-12 

a.  The  Highway. 

10 

p.  The  coming  One. 

II 

y.  The   restored   People. 

12 

Prophecies  of  Peace  197 

C.   VOCATIONAL  FULFILMENT 

Having  thus  dealt  with  material  prosperity, 
and  with  spiritual  realization,  the  prophecy 
now  describes  in  greater  detail  the  vocational 
fulfilment.  The  new  commencement  indicates 
the  fact  that  whether  the  message  is  part  of 
the  speech  of  the  Servant  of  God,  or  that  of 
the  prophet  himself,  it  is  uttered  in  the  midst 
of  circumstances  of  incompleteness.  The  ful- 
filment is  not  yet,  but  it  is  certain.  The  de- 
scription first  deals  with  the  restoration  of 
the  city  as  it  speaks  of  the  new  names  which 
she  is  to  bear ;  secondly,  it  describes  the  watch- 
men, who  look  to  the  consummation;  and 
finally  affirms  the  certainty  of  the  ultimate 
realization. 

1.  The  New  Names 

The  desire  of  the  speaker  is  twofold.  It 
is  a  passion  for  Zion,  for  Jerusalem ;  that  there 
may  be  fulfilled  in  the  experience  of  the  city 
of  God  all  the  gracious  promises  which  have 
been  made;  that  her  righteousness  may  go 
forth  as  brightness,  and  her  salvation  as  a 
lamp  that  burneth.  As  we  have  seen  in  pre- 
vious considerations,  the  city  is  to  arise  and 
shine  because  the  light  of  the  glory  of  Je- 


198  Isaiah 

hovah  falls  upon  her.  That  is  the  consumma- 
tion which  is  desired.  The  deeper  passion  is 
for  that  which  will  result  from  such  spiritual 
prosperity.  Thereby  the  nations  will  see  the 
righteousness  and  the  glory,  and  Jehovah  will 
be  vindicated. 

There  is  no  uncertainty  in  the  heart  of  the 
speaker,  and  the  notes  of  certainty  are  de- 
clared by  the  fourfold  use  of  the  words  "  Thou 
shalt."  First  the  city  is  to  be  called  by  a 
new  name,  which  the  mouth  of  Jehovah  shall 
name.  Secondly  it  is  to  be  filled  with  glory 
as  it  becomes  a  crown  of  beauty  in  the  hand 
of  Jehovah,  and  a  royal  diadem  in  the  hand 
of  God.  Thirdly,  the  old  names  of  the  city 
and  of  the  land  are  to  pass  away.  The  city 
has  been  termed  Forsaken,  and  the  land  Deso- 
late. Finally,  the  city  is  to  be  called  Hephzi- 
bah,  that  is,  My  delight  is  in  her ;  and  the  land 
Beulah,  that  is,  married. 

The  reason  of  the  certainty  is  the  constantly 
affirmed  fact  that  the  Lord  delights  in  the 
city,  and  therefore  God  will  yet  rejoice  over 
her  as  the  bridegroom  rejoiceth  over  the  bride. 

2.  The  Watchmen 

The  certainty  of  ultimate  fulfilment  is  made 
still  more  evident  by  this  paragraph  in  which 


Prophecies  of  Peace  199 

the  prophecy  describes  the  watchmen  on  the 
walls.  These  are  the  Lord's  remembrancers, 
and  their  occupation  is  that  of  ceaseless  inter- 
cession with  Him  on  behalf  of  Jerusalem,  until 
He  make  it  a  praise  in  the  earth. 

The  answer  to  that  intercession  is  then  de- 
clared. It  is  the  answer  of  Jehovah  Who 
swears  by  His  right  hand,  and  by  the  arm  of 
His  strength,  that  He  will  accomplish  all  His 
purposes,  and  that  the  city  shall  be  restored 
to  prosperity.  The  oppression  and  spoiling 
which  have  so  long  continued,  will  cease ;  and 
the  city  will  enter  into  all  the  prosperity  of 
her  own  labour,  as  the  result  of  the  action 
of  Jehovah. 

\ 

3.  The  Realization 

With  vehement  desire  the  messenger  turns 
to  the  people,  charging  them  to  prepare  the 
highway,  declaring  anew  the  fact  of  the  com- 
ing of  salvation  in  the  coming  of  One  Whose 
reward  is  with  Him.  The  result  of  this  com- 
ing will  be  that  of  the  restoration  of  the  people 
to  holiness  through  redemption,  and  so  to 
influence. 

A  review  of  this  section  dealing  with  ulti- 
mate realization,  will  show  the  inter-relation- 
ship between  those  three  facts,  which  consti- 


200  Isaiah 

tute  its  divisions.  While  material  prosperity 
is  first  dealt  with,  and  the  glory  of  the  people 
in  the  day  of  ultimate  realization  is  made 
perfectly  clear,  the  central  truth  is  that  ma- 
terial prosperity  can  only  result  from  spiritual 
relationship.  It  is  only  when  the  people  of 
God  realize  the  Divine  ideal  of  priestly  min- 
istry that  there  can  be  the  realization  of  ma- 
terial prosperity.  Finally,  the  supreme  value 
of  spiritual  realization,  and  of  material  pros- 
perity, is  that  of  the  fulfilment  of  vocation. 
Not  for  her  own  sake  is  the  city  to  be  beautiful 
and  prosperous,  but  in  order  that  she  may  be 
a  centre  to  which  others  may  turn,  to  share  in 
her  blessings;  and  the  deepest  note  of  all  is 
that  of  the  glory  of  God,  and  the  vindication 
of  His  honour  in  the  world.  Yet  it  is  im- 
possible to  consider  this  whole  section  without 
coming  to  a  new  consciousness  that  the  hon- 
our of  God  is  vindicated,  and  that  His  name 
is  glorified,  as  blessing  abounds,  and  men  are 
brought  into  realization  of  a  perfect  and  abid- 
ing peace. 


iii.  The  Principle  of  Discrimination.  ixiii.-ixv. 

a.  THE  PATHWAY  OF  JUDGMENT.  Ixiii.  1-6 

1.  The  Warrior.  1 

a.  The  Inquiry. 
fi.  The  Answer. 

2.  The  Conflict.  2-6 

a.   The  Inquiry.  z 

/3.  The  Answer.  3-6 

The  Fact.  3 

The  Reason.  4 

The  Process.  S.  6 


Prophecies  of  Peace  203 

iii.  The  Principle  of  Discrimination 

This  final  section  of  the  prophecy  sets  forth 
anew  the  operation  of  the  principle  of  dis- 
crimination in  the  methods  of  God.  All  the 
blessing  which  has  been  described  can  only  re- 
sult from  holiness;  and  ere  that  can  be  es- 
tablished, there  must  be  a  period  of  judgment. 
At  this  point  it  is  of  supreme  importance  that 
we  recognize  the  connection  between  what  we 
are  about  to  consider,  and  the  declaration  of 
the  anointed  Messenger  concerning  His  mis- 
sion. In  our  study  of  that,  we  drew  attention 
to  the  fact  that  when  Jesus  cited  the  passage 
in  the  synagogue.  He  ended  with  the  words, 
"  to  proclaim  the  acceptable  year  of  the  Lord." 
The  next  phrase  is,  "  the  day  of  vengeance  of 
our  God."  That  is  the  theme  of  this  final  sec- 
tion. In  the  order  of  actual  happening,  all 
now  to  be  described  precedes  the  ultimate  real- 
ization already  considered.  The  prophet's 
declaration  concerning  the  moral  conditions 
which  are  necessary  to  restoration,  and  his 
picture  of  the  ultimate  realization  necessitate 
this  final  teaching.  How  can  there  be  perfect 
restoration  and  fulfilment  of  vocation?  The 
answer  to  such  an  inquiry  is  contained  in  this 
last  section  which  describes  the  pathway  of 
judgment;  records  the  prayer  of  desire;  and 


204  Isaiah 

finally  presents  the  operation  of  judgment  in 
the  sifting  of  the  people. 

a.   THE  PATHWAY  OF  JUDGMENT 

This  paragraph  presents  two  pictures,  that 
of  the  Warrior,  and  that  of  the  conflict.  It 
is  important  that  we  should  at  once  note  that 
the  description  is  that  of  the  Warrior  return- 
ing from  the  conflict.  While  the  conflict  is 
described,  it  is  from  the  standpoint  of  its 
completion. 

1.  The  Warrior 

The  inquiry  of  the  prophet  reveals  to  us 
the  vision  which  he  saw.  It  was  that  of  a 
Warrior  coming  from  Edom,  the  word  here 
being  used  as  symbolic  of  all  that  was  in 
opposition  to  Israel  and  to  faith.  This  War- 
rior is  seen  approaching,  not  wounded  nor 
weary,  but  glorious  in  apparel,  and  full  of 
strength ;  and  the  prophet  inquires,  "  Who  is 
this?  " 

The  answer  to  the  inquiry  comes  from  the 
Warrior  Himself,  "  I  that  speak  in  righteous- 
ness, mighty  to  save."  The  words  are  brief, 
but  they  gather  up  into  themselves  all  the 
values  of  the  teaching  of  the  recent  parts  of 


Prophecies  of  Peace  205 

the  book.  They  are  the  words  of  Jehovah, 
and  they  declare  both  His  method  and  His 
pjirpose.  His  method  is  that  of  speaking  in 
righteousness;  His  purpose  is  that  of  salva- 
tion, for  the  accomplishment  of  which  He  is 
mighty. 

2.  The  Conflict 

Eecognizing  the  person  of  the  Warrior,  the 
prophet  immediately  inquires  why  His  apparel 
is  red,  and  His  garments  like  one  "  that  tread- 
eth  in  the  wine-fat."  The  vision  is  that  of 
One  Whose  garments  are  sprinkled  with  blood 
in  evidence  of  a  conflict,  from  which  He  is 
emerging  in  victory.  Of  this  appearance  the 
prophet  demands  an  explanation. 

The  answer  is  immediately  given,  and  it 
first  affirms  the  fact  that  alone,  and  with- 
out help  from  the  peoples,  the  Warrior 
has,  in  anger  and  in  fury,  overcome  all  His 
foes. 

The  reason  for  His  conflict  is  then  declared 
in  the  words,  "  For  the  day  of  vengeance  was 
in  Mine  heart,  the  year  of  My  redeemed  is 
come."  The  acceptable  year  of  the  Lord  has 
passed,  and  the  day  of  vengeance  is  also  now 
accomplished.  The  Warrior  has  overcome  in 
the  strength  of  His  wrath;  but  the  passion 


206  Isaiah 

of  that  strength  has  been  that  of  the  redemp- 
tion of  His  own. 

Again  the  story  of  His  loneliness  in  conflict 
is  told.  There  Avas  none  to  help,  but  His  own 
strength  was  sufficient;  and  all  the  foes  op- 
posing Him,  His  purpose,  and  His  people,  are 
overcome  and  destroyed. 

An  interpretation  of  this  passage  which  sug- 
gests that  it  describes  in  any  sense  the  work 
of  Christ  at  His  first  advent,  must  result  in  the 
most  hopeless  confusion.  This  is  not  a  pic- 
ture of  the  wounding  of  the  Servant  of  God, 
but  of  the  wounding  and  destruction  of  all 
His  foes.  The  actual  field  of  blood  is  not  seen, 
but  only  the  Conqueror,  as  having  at  last,  in 
vengeance  and  in  fury,  swept  away  the  enemies 
of  His  people  and  His  purpose.  He  returns  in 
victory,  and  the  year  of  His  redeemed  begins. 


E  PRAYER  OF  DESIRE. 

Ixiii.  7-lxiv. 

Praise  and  Confession. 

Ixiii.  7-14 

a.  His  Faithfulness. 

7-9 

The  general  Intention. 

7 

Examples. 

8,9 

Out  of  Egypt. 

8 

In  the  Wilderness. 

9 

/S.  Their  Sin. 

10 

y.  His  Faithfulness. 

11-14 

His  Remembrance. 

11-13 

His  Rest  for  them. 

14 

The  Prayer. 

Ixiii.  is-lxiv. 

a.  The  sore  Need. 

Ixiii.  15-19 

The   Picture. 

IS 

Without  His   Power. 

Without  His  Pity. 

The  Argument. 

16 

"  Thou  art." 

"Thou  art." 

The  Appeal. 

17-19 

p.  The  Cry. 

Ixiv.  I,  2 

For   Activity. 

For  Judgment. 

y.  The  Remembrance. 

3-Sa 

The  Activity. 

3 

The  Principle. 

4.  Sa 

S.  The  Confession. 

5b-7 

Sin. 

Sb 

Judgment. 

6,7 

t.  The  Cry. 

8-12 

Submission. 

8 

Appeal. 

9 

Argument. 

^0-12 

Prophecies  of  Peace  209 

b.    THE  PRAYER  OF  DESIRE 

This  whole  prayer  would  seem  to  be  of  the 
nature  of  an  interpolation  upon  the  main 
teaching  of  this  final  section,  which  is  re- 
sumed when  the  prophecy  deals  with  the  opera- 
tion of  discrimination  in  the  sifting  of  the 
people. 

The  vision  of  the  Warrior  and  His  declara- 
tions appealed  to  the  prophet.  He  was  sensi- 
ble of  the  absolute  justice  of  the  judgment  de- 
scribed, and  recognized  that  only  by  such  ac- 
tivity could  there  be  any  hope.  He  therefore 
broke  out  into  praise  and  prayer. 

1.  Praise  and  Confession 

In  language  full  of  beauty  the  prophecy 
first  describes  the  faithfulness  of  Jehovah  to 
His  people  in  the  past.  It  declares  the  de- 
termination to  make  mention  of  the  loving- 
kindnesses  of  Jehovah,  of  His  goodness  toward 
the  house  of  Israel;  and  then  gives  two  illus- 
trations, the  first  of  which  describes  His  com- 
passion for  them  in  Egypt  from  which  He 
was  their  Saviour;  and  the  second,  all  His 
tender  care  of  them  during  the  period  of  their 
wilderness  experiences.  Thus  His  description 
looks  back  to  the  days  in  which,  in  spite  of 


210  Isaiah 

their  rebellion  and  their  grieving  of  His  Holy 
Spirit,  He  cared  for  them  and  carried  them. 

This  produces  confession  of  the  fact  that  by 
rebellion  and  grieving  of  the  Spirit  He  was 
necessarily  "  turned  to  be  their  enemy." 

All  this  does  but  serve  to  renew  the  song 
of  His  loving-kindnesses,  and  the  prophecy 
celebrates  His  remembrance  of  His  people, 
His  remembrance  of  how  they  had  been  de- 
livered from  Egypt,  and  of  that  consequent 
new  deliverance  wherein  He  brought  them  to 
rest,  out  of  the  wilderness  into  the  land. 

2.  The  Prayer 

The  praise  and  confession  merge  into  a 
prayer,  which  is  the  prayer  of  one  profoundly 
conscious  of  failure  and  of  desolation;  but 
equally  conscious  of  the  goodness  and  grace 
of  the  heart  of  Jehovah.  It  is  first  an  expres- 
sion of  need,  and  then  a  cry  of  anguish.  This 
is  followed  by  remembrance  of  past  Divine 
activity  and  confession  of  sin.  Finally  it  is 
the  cry  to  Jehovah  to  act  on  behalf  of  His 
people. 

a.  The  sore  Need 

In  immediate  and  striking  contrast  with 
that  rest  which  Jehovah  gave  to  His  people 


Prophecies  of  Peace  211 

long  ago,  the  prophecy  describes  the  present 
condition  as  it  appeals  to  Jehovah  to  observe 
it.  The  people  are  without  evidences  of  the 
presence  of  God;  without  His  power,  as  is 
suggested  by  the  inquiry,  "  Where  is  Thy  zeal 
and  Thy  mighty  acts?  " ;  and  without  His  pity, 
as  is  suggested  by  the  declaration,  "  The  yearn- 
ing of  Thy  bowels  and  Thy  compassions  are 
restrained  toward  me."  That  is  the  picture 
of  the  need,  and  the  prayer  utters  its  supreme 
argument  as  it  declares,  "  Thou  art  our 
Father.  .  .  .  Thou  art  our  Father;  our  Ke- 
deemer."  That  need  makes  its  own  urgent 
appeal  to  Jehovah  to  return.  The  rest  was 
soon  broken,  the  people  possessed  but  a  little 
while,  and  the  sanctuary  of  God  is  broken 
down,  while  the  people  themselves  have  become 
as  those  over  whom  Jehovah  has  never  had 
rule. 

/?.  The  Cry 

This  statement  of  need  is  followed  by  a  great 
cry  of  anguish  in  the  form  of  an  appeal  to 
Jehovah  to  rend  the  heavens,  and  to  come  in 
judgment  against  the  adversaries.  The  cry 
is  evidently  the  outcome  of  the  vision  of  the 
Warrior,  and  expresses  the  earnest  longing 
for  the  fulfilment  of  the  process  of  judgment. 


212  Isaiah 

y.  The  Remembrance 

The  great  prayer  changes  its  tone  as  look- 
ing back  again  to  previous  deliverances  it 
remembers  how  Jehovah  had  in  time  past  done 
exactly  what  now  was  sought.  The  mountains 
had  flowed  down  from  His  presence.  The 
principle  is  remembered  that  God  works  for 
him  that  waiteth  for  Him ;  that  He  meets  with 
him  that  rejoiceth  and  worketh  righteousness. 

tf.  The  Confession 

This  remembrance  produces  a  new  confes- 
sion of  sin,  and  of  the  judgment  which  has 
fallen  upon  sin,  as  its  necessary  and  proper 
result.  God  had  been  wroth,  but  the  reason 
was  that  the  people  had  sinned.  They  had 
continued  long  in  the  sin,  and  the  question, 
"  Shall  we  be  saved?  "  expresses  the  profound- 
est  sense  of  the  sin.  Uncleanness  and  pollu- 
tion result  in  fading  and  in  destruction.  The 
final  word  of  confession  is  that  "  there  is  none 
that  calleth  upon  Thy  name."  It  is  an  ad- 
mission of  the  truth  spoken  by  the  Warrior, 
that  when  He  looked,  there  was  none  to  help. 

e.  The  Cry 

The  confession  being  made,  the  prayer  ends 
in  a  great  appeal.     This  appeal,  opening  with 


Prophecies  of  Peace  213 

the  word  "  But,"  is  in  all  likelihood  based 
upon  that  declaration  of  the  Warrior  to  which 
we  have  made  reference.  He  saw  there  was 
none  to  help,  but  He  brought  salvation.  The 
confession  has  admitted  that  there  is  none  that 
calleth  upon  the  name  of  Jehovah.  Neverthe- 
less the  cry  is  raised  for  deliverance. 

The  first  note  of  it  is  that  of  submission. 
It  recognizes  that  God  is  Father,  that  He  is 
the  potter.  All  the  ruin  of  the  people  has 
resulted  from  their  rebellion  against  these 
fundamental  truths.  That  submission  is  made 
the  basis  of  an  appeal  that  Jehovah  will  not 
remember  iniquity  for  ever,  because  the  people 
are  His.  The  final  argument  of  the  cry  is  the 
condition  of  the  city  of  God.  It  is  a  wilder- 
ness, a  desolation.  The  sanctuary  is  burned 
with  fire,  and  all  the  pleasant  things  are  laid 
waste. 


c.  THE  SIFTING  OF  THE  PEOPLE.  Ixv. 

I.  The  False  and  the  True.  1-12 

a.  The  Rebellious.  1-7 

The  Call  to  the  Nations.  i 

The  Sin  of  His  own.  2-54 

Rebellion.  2 

Idolatries.  3, 4 

Hypocrisy.  sa 

Their  determined  Punishment.  sb-7 

A  Smoke. 

"  I  will  .  .  .   recompense." 
"  Your  Iniquities." 

p.  The  Seed.  8-io 

The  Figure  of  Discrimination.  8a 

The  Activity  of  Discrimination.  8b,  9 

The  Issue  of  Discrimination.  10 

y.  The  Doom   of  the  Rebellious.  11,  12 

The  Sin.  ii 


The  Destiny. 

12a 

The  Reason. 

12b 

2.  The  Result  of  the  Sifting. 

13-16 

a.   The  Contrast. 

13,  14 

"  My  Servants." 

"  Ye." 

p.  The  Destiny. 

IS. 16 

The  Evil.     "  Ye." 

15a 

The  Name  a  Curse. 

Slain. 

The  Good.     "  My  Servants." 

15b,  16 

A  new  Name. 

The  Principle  of  Continuity. 

3.  The  New  Order. 

I7--25 

a.  A  new  Creation. 

17 

jS.  A  new  City. 

18,  19 

y.  A  new  Life. 

30-25 

Prolonged  Duration. 

20 

Profits  to  Toilers. 

21-23 

Prayer  heard  and  answered. 

24 

Peace  triumphant. 

25 

Prophecies  of  Peace  215 

c.  The  Sifting  of  the  People 

The  first  impression  made  by  the  opening 
words  of  this  section  is  that  it  constitutes  an 
answer  to  the  prayer  of  desire.  A  closer  ex- 
amination will  almost  certainly  lead  to  the 
conclusion  that  this  is  not  so.  The  prayer 
which  we  have  considered  is  one  characterized 
by  absolute  sincerity,  and  is  that  of  the 
prophet,  or  of  the  remnant  of  whom  he  is  the 
spokesman.  Our  present  section  contains 
words  that  cannot  describe  such  a  person  or 
people. 

Treating  the  prayer  as  we  suggested,  as  be- 
ing an  interpolation  upon  the  main  teaching, 
we  find  that  now  the  Warrior  seen  in  the 
first  vision,  again  takes  up  His  manifesto. 
Being  victorious  over  His  foes,  and  those  of 
His  chosen  people.  He  now  proceeds  to  deal 
with  His  own.  In  this  section  therefore  we 
have  a  graphic  description  of  the  working  of 
the  principle  of  discrimination  in  the  sifting 
of  the  people  by  God.  The  distinction  is  first 
drawn  between  the  false  and  the  true;  the 
result  of  the  sifting  is  then  described ;  and 
finally  the  new  order  resulting  is  revealed. 


216  Isaiah 

1.  The  False  and  the  True 

The  Divine  distinction  between  the  false  and 
the  true,  even  among  His  own  people,  is  very 
clearly  marked  in  this  section,  as  it  first  de- 
scribes the  rebellious ;  then  recognizes  the  rem- 
nant; and  finally  utters  the  doom  of  the  re- 
bellious. 

a.  The  Rehellious 

The  opening  words,  "  I  am  inquired  of  by 
them  tiiat  asked  not  for  Me;  I  am  found  of 
them  that  sought  Me  not:  I  said,  Behold  Me, 
behold  Me,  unto  a  nation  that  was  not  called 
by  My  name,"  have  no  reference  to  Israel. 
Paul  in  his  Roman  letter  cites  them  in  such  a 
way  as  to  make  this  evident.^  Thus  it  be- 
comes all  the  more  evident  that  this  is  a  con- 
tinuation of  the  manifesto  of  the  Warrior.  As 
the  result  of  His  judgment  of  the  nations.  He 
has  brought  them  to  recognition  of  Himself. 

In  striking  contrast  to  this  the  rebellious 
among  His  people  are  described.  His  attitude 
toward  them  has  been  that  of  long-continued 
patience ;  "  I  have  spread  out  My  hands  all 
the  day,"  to  which  attitude  they  have  replied 
by  persistent  rebellion,  walking  in  a  way  that 

^See  "Analyzed  Bible.    Epistle  to  Romans,"  page  153. 


Prophecies  of  Peace  217 

is  not  good,  after  their  own  thoughts;  which 
description  recalls  the  great  appeal  made  by 
the  prophet  subsequently  to  the  description 
of  the  work  of  the  suffering  Servant  of  God, 
where  the  ways  and  thoughts  of  the  people 
are  contrasted  with  the  ways  and  thoughts  of 
God. 

Moreover,  this  rebellion  has  expressed  itself 
in  the  most  terrible  practices  of  idolatry,  and 
all  the  abominations  connected  therewith. 
The  final  fact  in  their  sin  was  that  of  the 
hypocrisy  which  assumed  the  attitude  of  su- 
periority over  other  peoples,  in  that  they  had 
said,  "  Stand  by  thyself,  come  not  near  to 
me,  for  I  am  holier  than  thou." 

These  people  were  an  offence  to  Jehovah 
and  His  determination  to  visit  them  with 
punishment  is  distinctly  described. 

yS.  The  Seed 

The  judgment  is  to  be  discriminative,  be- 
cause of  the  remnant,  who  in  spite  of  prevail- 
ing failure,  are  loyal  to  Jehovah.  This  is 
taught  by  the  figure  of  the  wine  found  in  the 
clusters.  The  activity  of  discrimination  is  to 
be  that  of  bringing  forth  a  seed  out  of  Jacob, 
and  out  of  Judah  an  inheritor;  and  the  issue 
of  discrimination  is  poetically  described  in  the 


218  Isaiah 

words,  "  Sharon  shall  be  a  fold  of  flocks,  and 
the  valley  of  Achor  a  place  for  herds  to  lie 
down  in,  for  My  people  that  have  sought  Me." 

y.  The  Doom  of  the  Rebellious 

The  message  immediately  returns  to  a  yet 
more  definite  and  detailed  declaration  of  the 
doom  that  must  fall  upon  the  rebellious.  Their 
sin  consists  in  their  forsaking  of  Jehovah,  and 
forgetfulness  of  His  holy  mountain,  and  their 
turning  to  idolatries. 

These  are  destined  to  the  sword,  and  must 
bow  down  to  slaughter;  and  again  the  reason 
is  declared  that  when  Jehovah  called,  they  did 
not  answer ;  when  He  spake,  they  did  not  hear, 
but  continued  in  evil  courses. 


2.  The  Result  of  the  Sifting 

The  result  of  this  process  of  sifting  is  then 
graphically  described.  The  experience  of  the 
servants  of  Jehovah  is  contrasted  with  that  of 
the  rebellious  people.  The  former  are  brought 
into  the  place  of  fulness  and  satisfaction. 
They  eat,  they  drink,  they  rejoice,  they  sing. 
The  latter  are  brought  into  the  place  of  empti- 
ness and  sorrow.  They  are  hungry,  they  are 
thirsty,  they  are  ashamed,  they  cry  and  howl. 


Prophecies  of  Peace  219 

Finally  the  destiny  of  the  rebellious  and 
the  good  is  placed  in  contrast.  The  rebellious 
leave  their  name  for  a  curse,  and  are  slain. 
The  servants  of  Jehovah  receive  a  new  name; 
and  by  the  fulfilment  of  the  principle  of  re- 
lationship to  the  God  of  truth,  find  the  secret 
of  continuity. 

3.  The  New  Order 

The  ultimate  issue  of  this  process  of  sifting 
is  the  setting  up  of  the  new  order,  the  estab- 
lishment of  the  kingdom  of  God. 

This  is  first  described  in  the  terms  of  the 
creation,  a  new  heavens  and  a  new  earth  cre- 
ated, in  which  there  shall  be  no  remembrance 
of  the  former  things. 

At  the  centre  of  that  new  order  so  far  as 
the  earth  is  concerned,  there  will  be  the  new 
city  of  God,  Jerusalem,  a  rejoicing,  inhabited 
by  a  people  who  are  described  as  a  joy;  such 
a  city  and  people  as  give  joy  to  God,  because 
weeping  and  crying  are  no  more  heard. 

The  life  of  the  people  under  these  new  con- 
ditions will  stand  in  vivid  contrast  to  all  the 
conditions  of  desolation  which  have  lasted  so 
long.  Life  itself  will  be  of  prolonged  dura- 
tion. Life  will  no  longer  be  cut  off  in  infancy, 
nor  become  prematurely  old.     To  die  at  the 


220  Isaiah 

age  of  a  liundred  years  will  be  considered 
premature,  the  death  of  a  child ;  and  a  mark- 
ing of  the  displeasure  of  God  against  sin. 

The  conditions  of  toil  will  be  altered  entirely 
in  that  the  profits,  that  is,  the  values  and  re- 
sults will  belong  to  the  toilers.  Men  will 
build  houses  and  inhabit  them ;  they  will  plant 
and  eat.  No  words  are  needed  to  emphasize 
the  contrast  between  these  conditions,  and 
those  obtaining  even  at  the  present  hour  in 
human  history. 

Moreover,  the  life  of  the  people  will  be  a  life 
of  fellowship  with  God,  a  life  of  prayer  heard 
and  answered. 

The  final  note  of  description  is  one  which 
emphasizes  the  triumph  of  peace;  the  restora- 
tion of  Nature  to  harmony,  and  the  elimina- 
tion of  all  ferocity,  and  the  forces  of  de- 
struction. 

Thus  end  the  great  prophecies  of  peace. 
They  have  proceeded  through  a  declaration  of 
purpose,  a  description  of  the  Prince,  and  teach- 
ing concerning  the  programme.  . 

A  comparison  of  the  closing  message  of  the 
first  book  containing  the  prophecies  of  judg- 
ment with  this  final  word  of  the  prophecies  of 
peace  will  show  the  remarkable  identity  of 
thought. 

There  the  prophet  declared,  "  Behold,  your 


Prophecies  of  Peace  221 

God  will  come  with  vengeance,  with  the  recom- 
pense of  God ;  He  will  come  and  save  you  " ; 
and  this  affirmation  is  followed  by  a  descrip- 
tion which  ends  with  the  words,  "  No  lion 
shall  be  there,  nor  shall  any  ravenous  beast  go 
up  thereon,  they  shall  not  be  found  there ;  but 
the  redeemed  shall  walk  there:  and  the  ran- 
somed of  the  Lord  shall  return,  and  come  with 
singing  to  Zion;  and  everlasting  joy  shall  be 
upon  their  heads:  they  shall  obtain  gladness 
and  joy,  and  sorrow  and  sighing  shall  flee 
away." 

The  final  paragraph  of  the  prophecies  of 
peace,  following  a  description  of  the  day  of 
vengeance  of  God,  opens,  "  Behold,  I  create 
new  heavens  and  a  new  earth,"  and  closes, 
"  They  shall  not  hurt  nor  destroy  in  all  My 
holy  mountain,  saith  the  Lord." 


EPILOGUE.  Ixvi. 
a.  THE  LAST  MESSAGE  TO  THE  FORMALISTS.     1-4 

1.  True  Worship.  i.  2 

a.  The  Place. 
/S.  TAe   Spirit. 

2.  Fa/^^  Worship.  3 

a.  7fj    Expression. 

True  things  violated. 
p.  7ij  Secret. 

Disloyalty  of  Heart. 

3.  Judgment.  4 

o.  Jf.r  Form. 
p.  Its  Reason. 

b.  THE  LAST  MESSAGE  TO  THE  REMNANT.        5-14 

1.  The  Word  of  Comfort.  5 

a.  To  the  Obedient. 
p.   To  the  Persecuted. 

2.  The  Travail  of  Jerusalem.  6-9 

a.  The  Voices.  6 

p.  The  Birth.  7-9 

3.  The  Triumph  of  Jerusalem.  10-14 

a.  Her  Restoration.  10-12 

p.   The  final  Comfort.  13,  14 

c.  THE  LAST  MESSAGE  TO  THE  WORLD.  15-24 

1.  The  Coming  in  Fire.  15-18 
a.  Its  Majesty  and  Might.  15.  16 
p.  Its  Vengeance  and  Victory.  i7.  18 

2.  The  wider'  Issues.  19-21 

o.  The  Nations.      ,  19 

p.   The  Exiles.  20,  21 

3.  The  Destiny.  22-24 

a.   Of  the  Good.  22,  23 

/J,  0/  the  Evil.  24 


Prophecies  of  Peace  223 

EPILOGUE 

This  final  section  is  of  the  nature  of  an 
epilogue.  The  second  prophetic  division  of 
the  book  opened  with  a  prologue  in  which  the 
burden  of  its  messages  was  declared  to  be  that 
of  comfort  for  alBicted  Jerusalem.  Its  prin- 
cipal divisions  have  been  separated  by  the 
declarations ;  "  There  is  no  peace,  saith  Je- 
hovah, unto  the  wicked  " ;  "  There  is  no  peace, 
saith  my  God,  to  the  wicked."  The  thought 
of  these  declarations  is  repeated  and  elabo- 
rated in  this  final  message.  The  whole  teach- 
ing of  the  division  is  a  revelation  of  Jehovah's 
determination  to  establish  peace ;  but  the  fact 
that  peace  can  never  be  established  save  upon 
the  foundation  of  purity  is  never  lost  sight 
of.  At  last  the  prophet,  with  all  the  facts 
before  him,  of  surrounding  desolation  and 
abounding  sin,  and  of  the  established  throne 
and  persistent  government  of  Jehovah,  utters 
his  final  message.  It  falls  into  three  parts; 
the  last  message  to  the  formalists;  the  last 
message  to  the  remnant;  the  last  message  to 
the  world. 

a.  THE  LAST  MESSAGE  TO  THE  FORMALISTS 

The  last  word  to  the  formalists  consists  of 
a  declaration  concerning  true  worship;  a  de- 


224  Isaiah 

nunciation  of  false  worship ;  and  the  announce- 
ment of  judgment  thereupon. 

1.  True  Worship 

In  the  declaration  concerning  true  worship 
the  prophecy  reaches  one  of  the  most  exalted 
positions  of  Old  Testament  writing.  The 
prophet  first  declared  heaven  to  be  the  throne, 
and  earth  the  footstool  of  Jehovah;  and  by 
questions,  revealed  the  truth  that  no  place 
of  worship  created  by  man  can  either  contain 
or  confine  Jehovah.  All  the  things  of  which 
men  would  construct  a  temple  have  first  been 
made  by  Jehovah.  Therefore  the  inference  is 
that  the  whole  earth  is  sacred,  and  any  place 
may  be  a  place  of  worship. 

This  is  further  emphasized  as  he  revealed 
the  true  spirit  of  worship,  and  declared  that 
Jehovah  receives  the  man  who  is  of  a  poor 
and  contrite  spirit,  and  trembles  at  His  word. 

2.  False  Worship 

This  declaration  of  what  true  worship  is, 
prepares  the  way  for  his  fierce  denunciation 
of  false  worship.  The  expression  of  false 
worship  is  described  by  four  things  which  in 
themselves  are  true  and  ordained  in  the  econ- 


Prophecies  of  Peace  225 

omy  of  the  chosen  people;  the  killing  of  an 
ox,  the  sacrificing  of  a  lamb,  the  offering  of 
an  oblation,  and  the  burning  of  frankincense; 
but  which  things  partake  of  the  nature  of  four 
of  the  hateful  practices  of  idolatry,  the  slaying 
of  a  man,  the  breaking  of  a  dog's  neck,  the 
offering  of  swine's  blood,  and  the  blessing 
of  an  idol. 

Thus  false  worship  means  the  vitiation  of 
true  things,  and  the  prophet  proceeded  to  de- 
clare how  this  vitiation  takes  place.  It  is  the 
result  of  disloyalty  of  heart.  The  people  who 
choose  their  own  ways,  and  delight  in  their 
abominations,  degrade  the  true  ceremonies  of 
religion.  Such  ceremonies  thus  degraded  are 
as  hateful  to  God  as  are  the  abominations  of 
idolatry. 

3.  JudgmeMt 

The  judgment  of  formalism  is  then  declared. 
Its  form  is  to  be  that  of  delusions  and  fears, 
which  Jehovah  will  Himself  bring  upon  them. 

The  prophet  was  again  careful  to  declare 
the  reason  of  the  judgment  to  be  the  indiffer- 
ence of  the  people  to  Jehovah,  and  their  per- 
sistence in  wickedness. 


226  Isaiah 

h.   THE  LAST  MESSAGE  TO  THE  REMNANT 

The  prophet  immediately  turned  from  the 
formalists  to  that  remnant  of  faithful  souls, 
who  amid  all  the  desolations  have  been  true 
to  Jehovah. 

1.  The  Word  of  Comfort 

They  are  described  as  obedient,  in  that  they 
tremble  at  His  word;  as  persecuted,  in  that 
they  are  hated  of  their  brethren,  and  cast 
out  for  the  sake  of  the  name.  The  word  of 
comfort  to  them  is  that  not  they,  but  the  people 
who  have  persecuted  them,  shall  be  ashamed. 

2.  The  Travail  of  Jerusalem 

Then  in  forceful  and  graphic  language  he 
described  the  travail  of  Jerusalem.  There 
is  a  voice  of  tumult  from  the  city,  a  voice 
from  the  temple.  It  is  the  voice  of  Jehovah 
Who  renders  recompense  to  His  enemies.  All 
this  means  the  travail  and  pain  of  the  city, 
but  the  result  of  it  is  cited  in  language  true 
to  the  figure.  There  is  the  birth  of  a  man 
child.  It  is  a  thing  of  wonder  that  a  land 
shall  be  born  in  a  day,  and  a  nation  be  brought 
forth  at  once;  but  it  is  nevertheless  a  fact, 


Prophecies  of  Peace  227 

because  Jehovah  has  brought  to  the  birth,  and 
consequently  the  travail  of  Jerusalem  is  her 
way  into  triumph, 

3.  The  Triumph  of  Jerusalem 

This  leads  him  immediately  to  a  description 
of  the  triumph  of  Jerusalem.  The  remnant 
are  called  upon  to  rejoice  with  her,  and  be 
glad  for  her,  because  of  her  restoration.  Her 
children  are  to  be  satisfied  within  her,  because 
Jehovah  will  extend  peace  to  her  like  a  river. 

The  final  word  of  comfort  is  one  of  the 
most  tender  and  beautiful  in  the  whole  of 
the  Scriptures.  "As  one  whom  his  mother 
comforteth,  so  will  I  comfort  you;  and  ye 
shall  be  comforted  in  Jerusalem."  It  is  an 
unveiling  of  the  tenderest  fact  in  the  nature 
of  God,  and  the  result  of  it  will  be  that  the 
faithful  souls  who  have  been  persecuted,  and 
have  suffered,  will  rejoice  and  flourish  in  the 
more  perfect  knowledge  of  Jehovah. 

C.   THE  LAST  MESSAGE  TO  THE  WORLD 

The  final  movement  in  the  epilogue  is  one 
characterized  by  breadth  of  outlook,  and  gen- 
erality of  statement.  In  it  the  prophet  re- 
peated in  language  full  of  dignity,  his  decla- 


228  Isaiah 

ration  of  the  coming  of  God  as  fire  to  judg- 
ment; declaring  the  wider  issues  to  follow  in 
the  history  of  the  world ;  and  finally  announc- 
ing the  destiny  of  good  and  evil. 

1.  The  Coming  in  Fire 

The  description  of  the  coming  of  Jehovah' 
in  fire  emphasizes  its  majesty.  His  chariots 
will  be  like  the  whirlwind  in  order  to  render 
His  anger  with  fury,  and  His  rebuke  with 
flames  of  fire.  The  coming  will  be  one  of 
might  as  He  pleads  with  all  flesh,  and  searches 
out  and  destroys  the  evil,  gathering  all  nations 
and  tongues  to  the  manifestation  of  His  glory. 

2.  The  Wider  Issues 

This  leads  to  the  declaration  of  the  wider 
issues.  The  sign  is  to  be  set,  and  the  news 
is  to  be  spread  to  all  the  nations  and  to  the 
isles  afar  off,  that  have  never  heard  of  His 
fame,  with  the  result  that  all  exiles,  however 
far  scattered,  will  be  brought  to  Jerusalem 
as  an  offering  to  Jehovah. 

3.  The  Destiny 

The  ultimate  word  is  one  full  of  august 
solemnity  as  it  describes  the  irrevocable  des- 


Prophecies  of  Peace  229 

tiny  of  good  and  of  evil.  The  new  heavens 
and  the  new  earth  which  Jehovah  creates  will 
remain  before  Him,  as  will  also  the  people 
who  fear  His  name;  and  the  passing  of  the 
seasons  will  witness  the  regular  assembly  of 
all  flesh  for  the  purpose  of  worshipping  in  His 
presence. 

Those  who  have  transgressed  against  Him 
are  beyond  hope,  and  their  carcases  abide  in 
the  perpetual  corruption  of  the  worm  that 
dieth  not,  and  the  fire  that  is  not  quenched. 

Thus  the  last  word  of  the  great  prophecy; 
which  has  been  uttered  under  the  inspiration 
of  the  vision  of  the  unshaken  throne  of  Je- 
hovah, a  prophecy  the  burden  of  which  is 
that  of  the  Divine  purpose  of  peace,  and  which 
first  describes  how  judgment  proceeds  to  peace, 
and  secondly  describes  the  peace  which  issues 
from  judgment;  is  a  note  of  solemn  warning, 
which  may  be  expressed  in  the  words  already 
twice  repeated,  "  There  is  no  peace,  saith  my 
God,  to  the  wicked." 


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